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Wi>M^ 



THOUGHTS ON THE ABUSE 



ox 



FIGURATIVE LANGUAGE, 



AS 



APPLIED TO RELIGIOUS SUBJECTS; 



WITH 



Some Observations addressed to 
THE PEOPLE CALLED QUAKERS. 



BY JOHN HANCOCK, 




PRINTED BY J. SMYTH, D. & S. LYONS. 

Public Printing-office, 71, Highstreet, 



I803. .. 



"3S5-51 

M* 



LC Control Number 




tmp96 029018 



THOUGHTS ON THE ABUSE 
OF 

FIGURATIVE LANGUAGE, 

APPLIED TO RELIGIOUS SUBJECTS; 

With some observations addressed to 
THE PEOPLE CALLED QUAKERS. 



I AM fully sensible, that, in the present day, much reproach, 
attaches to speaking what we are persuaded is the truth, if it 
nappen to thwart commonly received^ and deeply rooted pre- 
judices. I know many have not been backward to throw a 
full share of this reproach on me, on account of my former 
publications: yet I am not deterred from expressing what 
appears to me to £>e truth. If my sentiments on sundry im- 
portant subjects do not meet with present reception, a time 
may come, when truth may be more carefully, and with less 
prejudice, sought after. Whether this time may soon arrive, 
or whether the day be yet far distant, and that I may never 
live to see this happy season, it is both unnecessary and im- 
possible for me to ascertain. 

Trie present time is only mine, and therefore I am willing 
to use time, while it is afforded to me, to make some addi- 
tional observations on subjects, of which I conceive it is of 
zmportancs to have clearer views. Possibly my hints may here- 
after 



4 

after tend to stir up a more close examination into these mat- 
ters, even although at present they should be but little attended 
to. I have not a rage for proselytism. It has often produ- 
ced much fierce zeal, and ungodly contention. When those 
who were acjtuated by it, were even aiming to do right, they 
have, by enlisting the, violent passions in its service, often in- 
troduced a train of evil consequences, and by this mean only 
substituted one system of errors under the assumed name of 
reformation, in the place of more ancient errors — neither do 
I seek the honour that comes from men, and consequently I 
am less moved by the obloquy attendant on a public avowal 
of my sentiments. For it has happened to all, in every suc- 
cessive age, who have made attempts for reform, that they 
have met with reproach, and have had their views misunder- 
stood — but the strife of tongues may be overcome by patient 
endurance, and christian fortitude ; and, in the end, wisdom 
has been justified of her meek, but resolutely determined fol- 
lowers. 

The subject on which I now address the public, has long 
engaged my attention. I think it is of great importance ; for, 
in my apprehension, many injurious mistakes have arisen from 
the misapplication of figurative language. It has led to the 
adoption of a train of ideas, either without a precise meaning, 
or with mistaken ones ; and when error once gets possession 
of the human mind, and has crept in with our best feelings, 
it possesses a seeming sanctity, that prevents many from at- 
tempting to remove it. To this cause, I attribute the timidity 
manifested by many well meaning people to examine the foun- 
dation of their belief. They, with a good share of since - 
rity of intention, let in a culpable timidity, and are afraid to 
examine ; and if a thought arises, that looks like a doubt, they 
hasten to exclude it. Tnis timidity stops all further enquiry 
in their minds; and the next step is not unfrequently to cen- 
sure others, who think it right for them to examine more nar- 
rowly into the foundation of what they have received for 

truth. 



truth. Hence we often find many who now strenuously oppose 
all enquiry, lest it may lead to innovation, acknowledging 
that they once had similar sentiments floating through their 
minds. * 

I am ready to conclude, that if the motives for rejecting 
such sentiments were closely examined into, a kind of: indolence 
of mind, and a fear to walk in a path of singularity generally 
spoken against, would often be found to lie concealed among 
the secret causes which determined them to reject such senti- 
ments. The fear of man, and the sectarian prejudices oi be- 
longing to a people, whom they have been long taught to con- 
sider as the chosen and peculiar people, may often come in for 
a share in the determination— while the real motives for ac- 
tion often lie disguised for want of a close and frec^uent exa- 
mination, -and many attempts are made to dignify them by 
names, which a close inspection will not warrant. An indo- 
lence, that never examines, but takes every thing upon trust, 
may be called prudent caution, and some may wrap themselves 
up in a cloak of self-sufficiency, remaining at ease in their 
possessions, while they indulge themselves in the confidence, 
that all must be well with them, because tluy keep in what 
they call the good old way-, and are supported by all the 
strength, that can be received by having numbers on their 
side. 

This to be sure is a path of ease, when it is compared with 
the opposite path, in which every thing is to be closely exa- 
mined, and in which, for the sake of possessing substantial 
peace, some ha-. T e believed it to be their duty to walk, and 
thus to separate from many of their former companions, znd 
to pass along in a state of comparative solitude. I have en- 
deavoured to trace out some causes, which have obstructed the 
progress of reform in some minds; but there are many other 
causes, which operate in different minds to retard this work. 
Deeply rooted prejudices are not easily removed ; and many 

of 



of the passions stand strongly opposed to their eradication* 
I have shewn that timidity operates in many instances: in o- 
t-Uers, conscience makes cowards of many. The worldling, 
the lukewarm, and the libertine, fly for shelter to a profession ; 
and wish to atone for deficiencies of conduct by implicit belief. 
To such, serious inquiry into the discoveries of what is truth, 
is not adapted. It does not answer their purpose. They 
want a -soft cushion to repose themselves on; and this they 
find in the various systems of belief, which are ready settled 
for them. To these they trust, and go on securely in their 
plans of gain, and of pleasure, and it seems altogether impos- 
sible to awaken such from their dreams. 

Prudent caution, remote from rashness, is necessary to be at- 
tended to, in the cause of reform. It is essential to its pro- 
gress ; for some timid minds maybe frightened from the path 
of reform, by the injudicious rashness of some of its advocates. 
Yet it is not a sufficient cause to reject reform, because some 
have attempted it with a rash zeal. Like every other thing, 
£t may be abused ; but this should be no reason against a stea- 
dy, prudent perseverance in it. I apprehend many have been 
deterred from the path of reform, by the dread of going too fart 
and have thus sheltered under plausible reasonings, and kept them- 
selves from the discharge of the duty of free and serious enquiry. 

These remarks may appear a digression from the subject I 
principally design to treat of, but I think they may not be an un- 
suitable introduction to it. 

I now proceed to attempt to point cut the injurious consequen- 
ces, that have arisen from the too free use of figurative language, 
and the many erroneous opinions, which have followed from it ; 
I have farther to premise this general remark, that I hope to 
speak with becoming diffidence, and to bear in mind the frailty of 
human nature. I have no desire to impose my opinions on others» 
or that any should adopt them without careful examination. Eve- 
ry 



ry one has a right to propose his sentiments with becoming mo- 
desty, and yet with a steady firmnefs ; I claim this liberty for my- 
self, and leave my sentiments to mate way in the minds of my 
readers, as each may find them deserving of attention. 



ON THE ABSURDITY OF ERRONEOUS IDE AS* 

ARISING PROM THS ABUSE OF 

FIGURATIVE LANGUAGE, RESPECTING GO:£X 



There is a God !— all nature proclaims it, and man cannot but 
bear testimony to it, when he attentively considers the operations 
of his own mind— -because God speaks in the hearts of all by his 
grace and good spirit, illuminating the understanding, and raising 
up the testimony of a pure conscience; so that indeed God is 
near to everyone of us, and by the convictions of his spirit 
shews us the difference between good and evil. Thus* whether 
man looks outward to every thing around him, or turns his 
attention in upon himself, he may find abundant proof of the 
existence of a God— -so far is clear, beyond all manner of 
doubt ; but man has bewildered himself in attempting to speculate 
on the divine nature. I think it more safe to follow the ex- 
ample of an ancient Greek Philosopher, who, on being asked? 
what was the nature of God, desired some time to consider of* 
it; he again requested longer time, and at length acknowledg- 
ed, that the longer he studied it, the more it appeared impossi- 
ble for him to find it out. I think that we ought to be satis- 
fied with a firm belief of the existence of a God, the first 
cause, and the upholder of all things, without a vain attempt 
on our part to define what is? after all> beyond our compre- 
hension. 

The 



8 

The Hebrew scriptures, by their highly figurative language* 
en this subject, have proved a fruitful source of errors. God 
is in many parts of them represented as acting under the influ- 
ence of human passions — he is said to be jealous, to hate, to be 
angry, and to command man to shed his brother's blood. I will 
admit, that this manner of speaking of him, may in some de- 
gree have arisen from the imperfection of language, and man 
applying finite ideas to a being of infinity and perfection ; but 
though candour may permit to make this concession to a cer- 
tain point, yet I cannot bring myself to believe, but that ma- 
ny of the scripture writers entertained too low and gross i- 
deaa of the nature of God ; and from the implicit adoption 
ot their writings in this instance, as well as in others, many 
mistaken opinions arose. They often represented him under 
similes drawn from the kingly office ; and with this figure 
they readily connected the ideas of pomp, arbitrary power, 
and parade, and supposed that he was to be approached with 
slavish fear, and adulation, and to be appeased with gifts, sa- 
crifices, and costly shews. Hence arose many of the practices 
considered among the Jews as religious observances, which 
Christians of every sect, with some variations from the origi- 
nal model, and one from another, have too servilely, and with- 
out dis:rimination, adopted. The Christian borrowed from the 
Jews, and each of the successive sets of reformers retained a 
considerable portion of the old ceremonies, and the ancient i- 
s they had borrowed. 



The Jews had sacrifices and shews, and a temple, in which 
they ssemed to suppose that the divine power in some manner 
resided. They had an order of men under the title of a priest- 
hood, whose business it was to attend to these things, excluding 
the interference of the people in what they called their holy 
things. The professing christians have their shews, their sa- 
cred houses and their priests ; differing a little in name, but 
the same in effect. They attached ideas of superior sanctity 

to 



9 

to the houses* appropriated for the public assembling together, 
and called the offices performed there, the public worship of 
God ; as if God could be worshipoed by such acts of exteri- 
or form. 

I have often seriously revolved, in my mind, this subject 
of what is called public worship, I think the proper business 
of publicly assembling together, has been too. little understood. 
I consider it as only relating to the ends of public instructi- 
on, and mutual edification; and if associations of this hind 
,were conducted on right principles, man might be useful one 
to another ; and, considering our state of weakness, mutual be- 
nefit might be received from thus assembling together ; but 
for the ends of mutual edification, there appears no need of a set 
of hired teachers like the Jewish priesthood ; nor can I think 
the act of assembling together, merely considered as an out- 
ward act, is the worship of God. Jesus Christ informed the 
woman, with whom he conversed, at Jacob's well, that neither at 
Jerusalem nor at the mountain of Samaria, was the Father to be 
worshipped} but that they who worship him aright, must worship 
him in spirit and in truth. I conceive this to mean the dedica tion of 
the heart, not the language of the lip. God requires from us 
obedience to his laws, not the parade of an outward assembling 
together under the name of performing acceptable worship to 
him. 

Meeting together in a serious manner for the purpose of mutu- 
ally receiving and communicating instruction, may be helpful to 
man, but ought not in my estimation to be considered as an act 
of worship towards God. What has passed current in the world 
as the worship of God ? — It bears the appearance of attempting 
to recommend ourselves to the acceptance of God, by such acts 
as it may be supposed would conciliate the favour of an earthly 
prince ; and this is one of the effects arising from a too free use of 

B figurative 



IO 

-figurative language, and adapting our conduct to the mistaken 
ideas, tkat originate from this source. The princes of this world 
like pomp, and shew, and to be approached with servility. The 
idea of king has been interwoven with our notions respecting the 
nature of God — and hence arises the pomp of what is called his 
worship. 

I have in some of my former writings expressed my 
thoughts respecting music, that it is a luxurious gratification, in 
a general practical view injurious to the human mind: but of ail 
species of it, I consider that part'which is applied to what is cal- 
,led the worship oi God, the most objectionable. The attempt to 
offer it as worship in hymns, and psalms, either vocally or by the 
instrumentality of an organ, in my apprehension, carries very 
much the appearance of absurdity; as if God could be pleased by 
such means— I express myself in strong terms, but I hope not 
uncharitably — I wish to speak of things plainly, as I conceive they 
really are; but far be the thought from my heart, to suppose but 
that many are in the practice of those things with much innocency 
and integrity of heart — they have not examined into the grounds 
of various customs, in which they are entangled, and they follow 
on in the accustomed track. 

I would offer this farther apology for the plainness of speech, 
which I use on this occasion, that it appears to me right to point out 
the error, or supposed error, of any practice in strong terms to in- 
duce to an examination of it, and yet at the same time I think it my 
duty to make reasonable and tender allowance for those who may 
Ibe in the practice of those things, which we condemn. It may be 
right boldly to point out the offence, and yet to exercise all charity 
towards those, who may be in the practice of those things which 

we condemn. 
\ 

We may now consider this practice of introducing music and 
singing in another point of view, as it relates to the proper pur- 
pose- 



II 

pose of assembling together for the sake of instruction; and here 
I think it has an injurious tendency ; it may raise the animal spi- 
rits, and this we may call the fervor of devotion — it has a tendency 
to amuse, but I think it is detrimental to purposes of real improve- 
ment. It may to a very considerable degree nourish enthusiasm 
and superstition; but t think it does not tend to promote serious 
reflection and a profitable communing with ourselves. — I know 
that many have supposed they have received benefit in such 
practices. The sincerity of the heart is owned in every state; 
but it is an error to conclude that every act in which we are en- 
gaged} even with pure intentions, is consequently an act right in 
itself. — It is necessary in all things to go below the surface, as 
otherwise we shall be likely only to form a superficial judgment. 

While the practice of singing psalms or hymns in public assem- 
blies is the subject of consideration, it may not be useless to trace 
the origin of this practice. David practised it; but I do not see 
the advantage of blending Christianity with the customs of the Jews. 
David danced also before the ark* — the imitation of this practice 
has been wisely omitted by most sects in latter times; yet a few 
enthusiasts plead scripture as their authority for their extravagant 
dancing or jumping ; as the Shakers in America, and thejumpers, 
a class of Methodists in Wales ; so easy is it to find precedent in 
ancient times for the greatest extravagancies. Figurative language 
has contributed its share to encourage this practice. — The highly 
figurative and mystical language of the book of revelations coun- 
tenances the practice. It is proper to observe that many in differ- 
ent ages have doubted the authenticity of this book, and supposed 
that John was not the author of it.— Let this be as it may, I think 
the interest of true religion does not suffer by doubts being enter- 
tained of the authenticity of this part of scripture. Its style is in- 
comprehensible, 

* David, by the abuse of a strong figure, is sa'd to have been a man af- 
ter God's ovvii heart. I think many instances in his life, and to mention oni/ 
one, his dying chaige to Solomon to be revenged on Shemei, maUs strongly 
Sgainst the validity of this assertion. 



12 

comprehensible, and the attempt to explain its strong figures, or 
allegories, and to accommodate them to the passing events of 
successive generations has mostly ended in fostering the growth 
of fanaticism and extravagance. 

In the manner in which thisbook treats of the nature of God, and 
from the appearance of pomp and splendour which it assigns to 
him, great encouragement is given to forming gross and unwortny 
ideas of him who' is incomprehensible to tne view and conjectures 
of finite mortals. I think it is better to coniess our incapacity of 
fprming adequate ideas of a greit first cause, by whom all things 
are created and upneid, thaD to attempt :o explain our ideas of his 
nature, by arraying him with the pomp and splendour of an 
earthly prince sitting upon a throne, and surrounded by a rqtinue 
of attendants of different gradations. If this representation be con- 
sidered as a strong figure, it may not be hurtful, only there 
is need of caution ; and I think it is better to speak in terms less 
liable to be misunderstood, as there is so much danger of figura- 
tive language being abused, and what was meant to be taken fi- 
guratively, being construed literally. 

But if it be required to take this account as a real repre- 
sentation, my mind revolts at the idea of forming a likeness 
of God described in characters so derogatory to the sublime 
ideas, which ought to accompany the contemplation of such 
a subject. What awful, reverent humility should possess the 
mind of man, in looking towards him, and if a due sense of 
this necessary humility accompanied his mind, man would be 
restrained from forming conjectures on a subject, which lies 
beyond his scanty means of knowledge. 

It may seem to digress, to make in this place a remark on 
another instance of the abuse of figurative language, which, 
however, I think, is intimately connected with the preceding 
subject, and arises from it. I am firmly impressed with a 
strong conviction of the immortality of the souk I believe 



it, because I think it is written in legible characters, on the hu- 
man heart, and because the circumstances of our present state 
of existence bear testimony to it ; but I do not receive the fi- 
gurative account in which a future state is represented in some 
parts of scripture. 

I regret that mankind, in too general a way, are in such a 
state, debased by their vices, and enfeebled by superstition, that 
they seem scarcely capable of examining into these matters with 
safety to themselves. The ties of religion are so loose on them, 
that if they slacken in the popular creed, and relax in the 
feeble obligations derived from this slender sanction, they seem 
ready in some instances to abandon themselves to the full ca- 
reer of their passions. ' By this means, the cause of free en- 
quiry has been brought into disrepute. I do not wish to be 
instrumental in the smallest degree to relax the most strict 
obligations of morality, another name for genuine religi- 
on, which. Christ defined to cbnsist in the love of God, 
and in the love of our neighbour. If we really felt the 
love of God in our hearts, we would be just, merciful and 
humble; and discharge all our relative and social duties towards 
our brethren of mankind of every degree, with the most scru- 
pulous attention ; having, for our leading principle, the sense 
of duty arising from our love to God, and the precepts of his 
divine law, inwardly discovered in the hearts of all men, 

I wish to see the people truly religious ; but not that they 
should be under the influence of superstition, or of notions 
derogatory to the pure doctrines of unadulterated piety— that 
they should not have only the exterior trappings, and shew of 
virtue, but that they should really be possessed of this principle 
which would invigorate them to follow purity of life and man- 
ners. 

I expect many misinterpret the tendency of my writings, 
I endeavour to point out the dangers of trusting in a form, and 



14 

paying implicit reverence to a book, in which, in my appre- 
hension* truth and error are blended together. Eut it is far 
from my intention in doing so, to lessen the obligation to vir- 
tuous conduct. While people believe only traditionally, it ap- 
pears immaterial what it fa they believe, and while their spe- 
culations respecting religion terminate only in talk, and prac- 
tice is neglected, their profession of faith is vain. I think I 
cannot unsettle those who are not on any sure foundation, be- 
cause they now have nothing to lose, and I do not see that I do 
any injury in taking from them their insecure fancies. I recom- 
mend an earnest attention to strict propriety of conduct, as 
the first step towards engaging in any enquiry, which will be 
really profitable in the Tesult. If others speculate rashly to 
their own loss, on themselves the blame must lie. I think 
the tendency of my writings is not to encourage unprofitable 
speculation, but it is necessary in my opinion to attempt to 
remove some errors out of the way, which have kept many 
from having a true sight of their state. If I see my neigh- 
bour trusting in an unsubstantial form, and depending on 'opini- 
on, as a substitute for practice, I think I am doing him a kind- 
ness, and contributing my endeavours to promote his, as well 
as the general good, by taking on me, the unwelcome task of 
freely warning him of his mistake. So that instead of wound- 
ing the best interests of religion, as some suppose I am doing, 
I trust my writings have in reality a different tendency, 'when 
they are viewed on a more extensive scale, than that which the 
narrow bigotry of sects brings forward— at least, such is my 
intention, and I hope I am not mistaken in the means. 

There is another society, who have, I think, with much pro- 
priety, discarded the pomp attached to public worship. The 
people called Quakers did well in their beginning in going so 
far as they did in this respect ; but, like all preceding reform- 
ers, they stopped short— and many of their successors failed 

greatly 



15 

greatly in coming up to the plan on which their forefathers set 
out. Thus they have dwindled into much formality. The sim- 
plicity of their appearance in this, as well as in other re- 
spects, has been specious ; but I fear when it comes to be close- 
ly examined into, there will be something found to be want- 
ing. They laid aside their- exterior pomp and trappings, but 
I fear that in a certain degree they retained the spirit, which 
produced these things. 

The age in which toe Quakers first appeared, was an age 
of gloomy superstition. I think they retained too much of it ; 
and having once adopted it, a disposition to adhere tenacious- 
ly to all their ancient establishments, and to oppose all tenden- 
cy to reformation, has perpetuated their ancient customs, and 
produced a disinclination impartially to examine into the origin 
of them. Thus they still retained the idea that worship was 
paid to God, more especially at the times of publicly assem- 
bling together : they called their assemblies, meetings of wor- 
ship, and seemed to suppose that a peculiar sanctity, and a 
more holy frame of mind ought to prevail on such occasions. 

I have .already expressed the idea, that in my opinion, the 
worship in spirit and in truth consists in the attention of the 
mind of man to the discoveries of the grace of God manifested 
there, and in a constant struggle and earnest endeavour, to have 
our conduct regulated by its dictates: by this means the univer- 
sal Father v may with equal acceptance be worshipped at all 
times, in the daily transactions of our life, in our various com- 
munications with the world, in the discharge of our domestic 
and social duties, as well as in the hour of silent retirement, or 
in the midst of the congregation,. 

Religion, viewed in this manner, is found not to consist in 
the exterior act, but in an inward attention to the internal 
principle of truth, and of justice in the heart; and the public- 
ly assembling together is only useful so far as it affords a mean3 

of 



i6 

of our being helpful to one another by mutual instruction. But 
I think the uses of association for religious purposes have been, 
greatly abused amon;r ail societies: they have been too much 
considered as an end, instead of being viewed as a means lead- 
ing to that end ; for I think they can be no further useful, than 
as they have a tendency to lead the mind to the practice of pie- 
ty and virtue, and they are hurtful when they are too much re- 
lied upon, and attempts made to substitute them for the proper 
discharge of our various duties. These remarks equally apply 
to those associations conducted with pompous activity, as well 
as to those meetings which may be held in formal silence. 

Actuated by these motives, I have for upwards of two years de- 
clined the attendance of public assemblies j because I think the 
purposes of them have been perverted : yet when we consider 
the weakness and frailty incident to our present state, it seems 
desirable to have the mutual aid and assistance which I am 
ready to think associations conducted on sound principles might 
produce ; and I would rejoice in seeing any plan brought for- 
ward that would be likely to produce the advantages of pub- 
lic association, without the disadvantages and injurious ten- 
dencies which have hitherto attended it. 

I have frequently viewed this subject with some solicitude, 
but I have as yet seen no way of obtaining its advantages, 
without encountering many disadvantages. Perhaps a time 
may come, when the old ideas and prejudices attached to this 
subject may be done away ; and then a prospect may open of 
an association on liberal and enlightened principles, wherein 
neither the narrow views of bigotted sectarianism, nor the max- 
ims of superstition, will be allowed to have any place. 

I have dwelt the longer on this subject, because I have 
thought it is intimately connected with the purport of this 
chapter, that we may have proper ideas of the nature of the 
Great Supreme> and see clearly the disadvantage of forming our 

ideas 



17 

ideas on the popular notions arising from the abuse of figu- 
rative language. I have endeavoured to express myself in lan- 
guage as clearly as I well could To those who have thought 
closely and seriously on this subject, or to those who may -be 
willing to do so, I expect my language will be intelligible. The 
declaration of the holy Jesus is applicable on this occasion, 

" The hour cometh, when ye shall neither in the mountain of 
Samaria* nor yet at Jerusalem worship the Father ; the true 
worshippers shall worship him. in -spirit and in truth, for he 
seeketh such to worship him : God is a spirit, and they that 
worship him, must worship him in spirit and in truth." — See 
John, iv. chap. 



ON THE 

ALLEGORICAL DOCTRINES 

OF THE 

FALL OF MAN— AND OF ORIGINAL SIN. 



THESE doctrines have, in my apprehension, been a fruit- 
ful source of error; the abuse of figurative language has 
been one cause* though there are also other causes, which. 
I shall presently proceed to point out. The most dangerous 
consequence resulting from this doctrine, as it is generally ex- 
plained, is the countenance which it gives to man to shift the 
blame of his wrong conduct from himself, and to place it to the 
account of his supposed remote ancestors^ Adam and Eve. This 
idea, I fear, often settles poor man at ease in his wrong con- 
duct, "and has a tendency to weaken the struggles in his mind 
against the influence of his passions, when they happen to take 
a wrong direction, as they always do when they are not kept 
in their proper places. The giving way to wrong dispositi- 
ons, is the fall which wvj man experiences in his own indi- 

C vidual 



i8 

vidual capacity : — He falls, because he transgresses the divine law 
discovered in his heart, and is consequently accountable for 
this want of obedience. He does not fall, because A.dam and 
Eve disobeyed, but because he himself disobeys, and neglects to 
join in with the operation of grace in his heart. Thus re- 
sponsibility attaches more closely to him, and the self-compla- 
cent doctrine, which often reconciles man to himself by throw* 
ing the blame upon others, is removed, with all its train of evil 
consequences. 

I admit the fall of man when this term is properly de- 
fined. I think it is a consequence of his own transgression ; 
but I reject the figurative account of it, not merely because I 
cannot comprehend it, but because I think it is a doctrine 
which has an injurious practical effect upon many who adopt 
it. That it has not an injurious effect upon all who embrace 
it, is not owing to the truth of the doctrine ; but we find that 
in this case, as well as respecting other erroneous doctrines, 
the sincerity of the heart, and other favourable circumstances 
frequently operate to the prevention of speculative opinions 
doing as much injury, or influencing the conduct to so great 
a degree as we might suppose to take place, from a theoretical 
examination of the doctrines. This we may see exemplified 
every day. Man frequently acts better than from his opinions 
or system we have reason to expect, and from this circum*. 
stance we may learn to have becoming charity for one ano- 
ther's speculative errors. 

It is desirable to have right sentiments, and to a certain de- 
gree it may have a tendency to produce right conduct ; but I 
feel no hesitation in saying, that I prefer right conduct with 
erroneous sentiment, to the finest set of opinions where there 
is not an earnest endeavour especially to attend to propriety of 
conduct. What doctrine can be more dangerous than to sup- 
pose that we must of necessity do wrong, because Adam sinned ? 
This h to shift the blame in great measure off ourselves, and 

the 



*9 

the evil is further eticreased by coupling with it the remaining 
part of the doctrine, that the righteousness of another has 
removed this load of guilt. If we know our own state we 
must allow that our knowledge in most things, and also 
our obedience to what we know to be our duty, are very im- 
perfect. This appears beyond doubt to be the law of our 
nature in our present stage of existence — why it is so, we can- 
not tell, for the clearing up of this and many other seeming 
difficulties, we must wait until they shall be explained to us in 
another state of being, to which, as heirs of immortality, we 
look forward as our inheritance. 

« Tis immortality—'tis that alone, 

'« Amidst life's pains, debasements, emptiness, 

" The soul can comfort, elevate, and fill." 



YOUNG. 



" Hope humbly then, with trembling pinions soar, 
" Wait the great teacher, death — and God adore/' 



In the mean time the allegorical account of the fall of man by 
no means satisfies me, or carries to my mind the evidence of be- 
ing a rationally consistent account. It is so far from remov- 
ing difficulties, that in my view it is attended with insurmount- 
able obstacles, and is the fruitful parent of dangerous errors. I 
do not desire to disguise difficulties, and am therefore ready 
to acknowledge, that. I cannot comprehend, with full satisfac- 
tion, our proneness to evil, which, however, the best of men 
feel. I have no doubt that this and every other circumstance 
relating to our present and future state are all ordered in the 
unerring counsels of divine wisdom. That we are placed here as 
probationers, with the liberty of choice between good and 
evil, and that there is a constant struggle or conflict between vice 
and virtue, is all that appears given us to know with full certain- 
ty. Further knowledge is reserved for a future state, when, I 
assuredly believe*- every difficulty will be cleared up. It does not 

become > 



20 

become us, in our present state, to attempt to pry too curiously 
into those matters. Obedience and attention to the discoveries 
of our necessary duties are the proper business of man, and of 
these the knowledge is not withheld from us. 

Respecting difficult points beyond our present knowledge; 
it is better to confess our ignorance, than to adopt vague and 
figurative explanations, and attempt to dignify them by the 
name of knowledge : for by so doing, we fall into many er- 
rors. The busy mind of man is ready to intermeddle in things 
■which it cannot comprehend after all its searching. The ad- 
herents to old systems are often very clamorous in accusing 
those who reject their systems, and view them as speculative 
fancies, with indulging themselves in unprofitable curiosity. 
They continue the metaphor from the story of Adam and Eve, 
and charge them with eating the forbidden fruit of the tree of 
knowledge. On an impartial inspection, I think it will be found 
that the advocates for old systems and metaphorical allusions, for 
which they claim entire reverence and reception, are the persons 
who are most justly chargeable with attempting to pry into things 
beyond our comprehension. They boldly assert that they know. 
We more than doubt their knowledge, but content ourselves with 
humbly acknowledging our ignorance respecting them. Who 
then are the curious and dogmatical speculators ? I think the 
asserters of those things, without proof, are the blameworthy 
persons in those instances — the others only exercise a profitable 
hesitation not to believe without evidence, and confess their ina- 
bility to judge with sufficient correctness on those points. But 
poor frail man who can see but a little way before him, and on / 
many of those subjects can exercise but a short sighted and im- 
perfect vision, rashly and boldly judges and anathematizes his 
brother, because he cannot join with him in his apprehensions 
respecting those things. Purblind himself, he condemns his 
neighbour for not eeeing as he does. What lamentable effects 
arise from the bigotry and intolerance of man/ of the support- 
ers 



21 

crs of ancient systems ! The supporters of these systems ap- 
peal for authority to a book, which it evidently appears was 
written by the various authors with very different views. I 
apprehend the very best of the writers were men liable, to err 
like ourselves, and therefore I cannot admit their evidence as 
indisputable authority, but reading the Bible as we would do any 
other book, I think we have a right to examine closely into 
the nature of its contents. 

This account of the fall of man appears to be given as an histo- 
xical record ; but whether it be taken as such, or be looked on as 
an allegorical or figurative attempt to account for the origin of 
evil in the human mmd, is, I think, not a point of much moment. 
Taken in either sense, it does not, in my apprehension, remove 
the difficulties attendant on this subject, nor would it be consi- 
dered to do so, if it were found in any other book than the Bi- 
ble ; and I cannot but consider it as an error, to insist, that 
every thing found in that bock should be admitted as indispu- 
table truth, however inconsistent in itseli the account may be, 
or however it may be disguised by metaphor or figure. 

The weakness of our comprehension to judge, is by many- 
made use of as an argument to persuade us to take relations 
of various things upon trust. It is safe not to be hasty in form- 
ing a, judgment, but this prudent caution is equally necessary 
to be attended to by those who assert the authenticity of such 
accounts, as by those who doubt concerning them. A salutary- 
distrust of this kind might help to temper the fierce zeal of 
many of the sticklers for what is popularly considered as or- 
thodoxy. Man is unable to account for many things, but I 
do not see any reason why, on this account, he should be call- 
ed upon to believe implicitly • and yet this has often been alle- 
ged as a reason for his doing so. It would be unwise to believe 
every account, only because we cannot prove the contrary by 
demonstration. The short-sightedness of human intellect often 
prevents us from accomplishing this point. I do not believe in 

the 



trie existence of evil spirits, demons, and a long list of phantoms, 
which in former times disturbed the imaginations of many. It 
would be difficult, and perhaps impossible for us, with our pre- 
sent very limited powers of comprehension, to disprove, by rea- 
soning, the reality of such notions ; but we find that as man- 
kind have advanced in intelligence and information, they have 
discarded these things as silly fancies, and the result of ignorance. 
When such notions were more prevalent, many accounts were 
brought forward of their reality. Now when some on rational 
motives discredit such stories, and others are rather ashamed pub- 
licly to avow their secret belief in them ; they seem almost en- 
tirely to have disappeared. I intend in another place to speak 
of these supposed supernatural appearances \ in this place I 
only bring them forward to shew the impropriety of requiring 
us to believe every thing, which, owing to our limited powers, 
We may be unable to adduce evidence to disprove. 

I think it may not be without its -use to examine into the 
rise of this doctrine of original sin, as it is now held. I do 
not find that it was a subject much spoken of, till about the be- 
ginning of the fifth century of the christian sera, when, in a 
controversy about baptism, whether it should be administered to 
children or grown up persons, Austin or Augustine brought it 
forward as an argument in favour of infant baptism, which it was 
uro-ed was necessary to wash away the stain or taint received 
from Adam. By those who reject the rite of baptism altogether, 
this cannot be considered as a valid argument. Though differing 
in many points from the people called Quakers, with whom I 
was formerly in connection, I cordially unite with them in the 
rejection of this ceremony. 

A doctrine may in a certain sense be well supposed to receive a 
tinge from the first author or promulgator of it, at least it 
may often afford a clue to unravel his motives for the propagati- 
on of a favourite opinion ; and in this point of view the character 
of Austin is of some consequence in considering the doctrine. 

Austia 



Austin had been of profligate manners in his youth : he and 
his son. the offspring of an unlawful connection, were baptised 
together^ — Austin had then attained to middle age ; he afterwards 
became a warm controversialist} having written two hundred and 
ihirty-two separate books or treatises on controversial subjects ; he 
was besides, a fierce persecutor of those who differed from him in 
opinion. Thus, if he forsook in his more advanced years the 
crimes of his youth, he appears to have only changed the vices of 
one time of life, for the equally noxious ones of his advancing 
years ; proving by his conduct, that he, like many others, had 
only exchanged the vices of youth for the no less hurtful vices 
often attendant on more advanced years ; and « This was the 
man (says Robert Robinson, late of Cambridge) who invented the 
doctrines of original sin, and of baptism to wipe it away." 

It appears to me by no means surprising that a man of his 
character should flee for refuge from the stings of conscience! 
and shelter himself under a doctrine that appeared to remove the 
weight of the responsibility off himself, and throw the blame on 
Adam, while, at the same time, he provided a cheap remedy by 
the rite of baptism, and the doctrine of the atonement. As 
was the man, so was the doctrine; a doctrine which in every 
successive age has had the tendency to set the believers in it 
at rest in their wrong conduct, and to prevent the earnest 
struggle to overcome the evil dispositions by individual exertion, 



ON THE 

DOCTRINE OF THE ATONEMENT, 

AND ON 

THE MISSION AND MINISTRY OF JESUS CHRIST, 

THE doctrine of the atonement may be considered as the 
counterpart of the doctrine of original sin. In the one case 

guilt 



24 

guilt was supposed to have been incurred, before we bad done any 
thing personal)/ to make us partakers in it — a guilt which attach- 
ed to us, from the moment of our birth, in consequence of the 
offence of a first parent or head of the human race : this may 
be called external guilt, and if this could attach to us, it then 
readily followed that this guilt might be removed by another 
act independent of us — here we have a guilt by substitution, 
and a righteousness by substitution ; each tending to remove 
the responsibility of actual individual guilt from man, and I 
think we may with equal clearness trace both errors to the same 
source — the abuse of figurative language. 

I have already acknowledged the proneness of the human 
mind to join with the wrong, and yet I cannot bring myself to 
think that the figurative account of Adam and Eve eating the 
forbidden fruit, through the temptation of a serpent, satisfac- 
torily accounts for it ; so in this case I think frail man 
stands in need of a saving power to preserve him from evil, 
and I cannot think that this redemption is to be witnessed 
through the merits of an outward -saviour, but only through 
the immediate and ordinary operations of the grace of 
God, assisting us to choose the good and refuse the evil — 
-This grace or good spirit of God is always ready to assist 
our weakness. Let man strive against his evil passions, and he 
Will feel a strength to resist and overcome them. The evil arises 
in the heart of man individually, and the remedy is to be found 
there also. In vain does man bewilder himself in the specula- 
tions of his inheriting original sin, and of a redemption and 
atonement through outward means and the merits of another ; 
all these speculations lead him from the one thing needful, a 
close attention to what passes in his own mind : for there is the 
scene of temptation, and there is the scene of victory. Man 
looks out for that which only is to be found within. God by 
his good spirit is graciously pleased to assist us to perform our 
several duties; and the manifestations of his will are discovered 

througk 



a5 

through the intimations of a pure enlightened conscience, and 
the dictates of' sound reason. This I call an internal revelation 
made in the minds of all.— Man is liable to mistake its dictates 
through want of attention, as weli as from various other causes ; 
but it is his business to discriminate between its genuine dic- 
tates, and the language of his passions, and of his prejudices. 
It is the business and the duty; of man to separate between 
truth and error, and the exercise of this faculty, divinely be- 
stowed upon man, strengthens the mind, and causes it to be 
skilful in the discrimination of good from evil. This engage- 
ment of mind necessarily requires earnestness and -close atten- 
tion ; but the lessons that are learned in this manner, ar« 
far more to be depended on, than what can be gained from any 
other source; because this knowledge is practical, all other ac- 
quired by the teachings of man, or by reading a book* and 
calling it a revelation, can only be speculative. 

It may appear that in the essential part of the doctrine of 
human frailty, and the necessity of experiencing a power to sav«» 
my ideas agree with those of many others— the essential difference 
between us lies here : they attempt to explain those points by 
allegories, and figurative accounts drawn from scripture, which. 
in my view, do not afford any clear solution of the difficulties 
attendant on those subjects ; I hesitate to admit their reasonings* 
confess my ignorance, and admit only the simple facts that- . 
may be clearly deduced from experience ; by so doing, I escape 
some errors that are closely interwoven with the figurative ex- 
planation, while I at the same time admit the plain doctrine of 
man's weakness, and the necessity of divine help to assist him 
in subduing his passions, and bringing his propensities within 
their proper bounds. 

I think it may tend to a clearer explanation of the sub- 
ject we are now considering, to state some remarks on the 

D autho- 



s6 

authority of scripture. The advocates for its entire recep- 
tion, as believing it to be throughout the dictates of inspira- 
tion, get rid of some of their difficulties, by appealing to its 
sanction ; however, they often only exchange one difficulty fot 
another by so doing, if they follow on to further examination. 
All sects, as well as almost every individual, claim to have a 
key peculiarly their own for its genuine interpretation : by this- 
means much controversy has arisen between the contending par- 
ties \ some explained in one way, and some in another ; each 
zealous for his own interpretation, supported it often with 
warmth, and attacked others, who as zealously supported their 
ideas. Some took it literally, others forced it to bend to their 
favourite plan, by attempting to allegorize it. It has been a 
very uncertain rule in the hands of its advocates, for endeavours 
have been used to support the most contradictory sentiments 
from its contents often with almost equal piausibilty ; and this 
is not at all to be wondered at, when we consider that it contains 
many contradictory assertions, and doctrines and commands the 
most opposite to each other — so that instead of finding certain- 
ty, and getting rid of strife, by an appeal to it> the Bible for 
many centuries has been the groundwork of the strifes and con- 
tentions which have agitated that part of the world calling it- 
self christian. The application of this term of christian is in 
my view improper — it may have been christian in profession, 
but a profession does not rightly entitle to the denomination. 

It may be seen how little the profession of the christian re- 
ligion has done for those who have assumed its name. This, 
however, by no means derogates from the value of the pure 
doctrines taught by Jesus Christ — it only proves the inutility 
of a bare profession. Besides the long catalogue- of vices prac- 
tised by individuals, persecution and war, the dreadful scourges 
of our evil passions, have been sanctioned by the united con- 
currence of most sects. Here then let me ask, what has the 
frofsssim of Christianity done towards amending the tempers, 

and 



«7 

and reforming the lives of those who have assumed the name of 
christians? I see Christianity professed, but not practised. Many 
of the strongest advocates for creeds and systems, by courtesy 
denominated christian, have been strenuous advocates for war— 
a practice, in my opinion, whether conducted on defensive, or 
offensive principles, entirely inconsistent with the precepts of 
Christ, enjoining the patient bearing of injuries, and the for- 
giveness of enemies. Where have we seen more clamorous 
supporters of war, than among the body of the priesthood of 
the different denominations ?— the assumed teachers of the peo- 
ple, and the professed followers of the God of peace ! May 
we not justly say, in reviewing the black list of crimes perpe- 
trated under the sanction of professed christians, by men of the 
foremost rank, and in the estimation of the superficially judg- 
ing multitude, of supposed sanctity of manners. " O Religion, 
what crimes have not been committed in thy name \" . When 
I perceived such palpable errors glossed over, and maintained by 
persons of high authority, I was led to examine into the creeds 
or systems which supported such errors in practice. I found 
other errors in their systems, and I lost all confidence in 
their authority. I said there are many errors in their prac- 
tice. It is right to try their creeds. The more I examined, I 
detected further errors. The process, in my mind, has been 
gradual, and I trust I have not taken up my objections to the 
existing systems in a spirit of self-confidence hastily, or on 
superficial grounds. I saw many errors propagated under the 
sanction of what passed for religion. I paused, I examined, 
and at length it resulted in a conviction, that those systems could 
not be founded Tight which supported such errors. I looked 
around for something more pure, and in the earnest and sincere 
pursuit after truth, I have separated from all societies. I love 
real genuine religion, and most earnestly struggle to be obe- 
dient to what I conceive to be its dictates. I submit with re- 
signation to the reproach which men may chuse to throw on me 
by giving the -name of deist, infidel, or whatever other nick- 
name 



28 

flame may suit their fancy. I am supported by an inward con- 
sciousness of endeavouring to seek seriously after truth, and I 
think I have often found it to lie in opposition to many com- 
monly received opinions. It certainly is in opposition to many 
of their practices. — Such is the ground of my conviction. 

Pure, unmixed Christianity, the holy religion taught by Jesus 
Christ, is essentially different from that which is generally prac- 
tised under the name. I think the general error lies in too rea- 
dily yielding assent without examination ; in believing too rrruch 
and practising too little. Some endeavour to eke out deficiency 
of good conduct, by an extension of an unascertained belief* 
without examining into the nature or quality of it. A christian 
is not he who gives a cold assent to certain doctrines, but a 
christian in deed and in truth, endeavours to put in practice 
the preceptsj and to follow in life and conduct the holy exam- 
ple of Christ. It would tend to promote right ideas, if the 
term Christianity were separated from beliefs and applied only 
to right practice. Then a nation or a man would not be ac- 
counted christian, because they merely believed-— he only would 
be entitled to the high distinction, who followed after propri- 
ety of conduct. I fear if many of the controversialists that 
have appeared in support of doctrines in various ages, were 
tried by this rule, they would be found wanting. 

It has been frequently asserted by the advocates for the recep- 
tion of the scriptures throughout, as a revelation of the will of 
God, that withcut them, mankind would be perplexed with 
endless uncertainties, which could never be solved without their 
aid. But does the admission of tkose writings in the bulk, enable 
us to get cut of these difficulties, or has it a tendency to put an 
end to controversies ? Many violent disputes have arisen from 
opposite interpretations of scripture on doctrinal points. The 
pages of ecclesiastical history are almost entirely filled with 
accounts of those disputes. 1 think there could not have been 

more 



a 9 

more furious altercations and unchristian bickerings* if the book 
had never been set up as the infallible standard of revelation ; 
jo that for my part I see no advantage arising from making it 
a rule by which to try all controversies. I admit that many 
parts of it are deserving of the highest authority, but, I can- 
not receive the mixed volume from the beginning of Genesia 
to the end of Revelations, with confidence in its genuineness 
•r authenticity, as being of divine original. I see no other 
way of allaying controversies, but for all to endeavour to 
cherish christian dispositions,;and under their influence, to seek 
out truth : then strifes would cease, and man would know as 
much as is necessary for him in his 'present state ;— but un- 
til a genuine christian temper prevails, controversies will arise, 
whether we admit or reject the authority of. the book. To be 
in reality christians, rather than to struggle only to appear to 
be such, is the point highly necessary to be sought after, but 
■which has been too much neglected. 

I suppose little is known with certainty about the manner of 
collecting that part of the scriptures called the Old Testament; 
they are properly Jewish records, nor, I suppose, is it known 
with what kind of accuracy they were kept. They con- 
tain so many inconsistencies, intermixed, however, with some 
excellent and truly sublime doctrines, that many are will- 
ing to give up the claim of plenary inspiration, as far as re- 
lates to them, who yet claim it in a much higher degree for 
the part called the New Testament. Yet still many difficulties 
attend these latter writings. Jesus Christ left no written memori- 
als behind him. It is doubtful when or by whom the accounts 
published of him were written. I suppose the most careful en- 
quirers have been able to find no genuine copies of an earlier 
date, than about the middle of the second century. If they 
were written by the persons whose names they bear, yet ma- 
ny interpolations and additions may have been made in the in- 
JervaJ, especially when we consider the character even of that ear- 

1/ 



30 

ly period of the church, "wherein an apostacy from the genuine 
characteristics of Christianity were but too apparent •, for they 
appeared then, to have made attempts to substitute legendary tales 
for the truth of the gospel — indeed these ages present a thick 
gloom, through "which it is impossible to penetrate. 

It was easy, in this dark age, to put into the manuscripts addi- 
tions, and in some cases to take from the genuine account, so as 
greatly to disfigure it. There are evident contradictions in the 
history of the four Evangelists, which all the art or ingenuity of 
harmonists have not been able to reconcile. It seems impossible 
for us to find out, with any certainty, how these things happen- 
ed, nor does our inability to do so appear at ail an essential loss 
to us. From a review of» those matters conducted in a cautious 
and serious manner, it appears that we ought not to place an en- 
tire confidence in those writings, in the state in which they have 
reached us, but that each part of them must depend on its own in- 
trinsic evidence and real worth, to command the rational assent of 
the readers. This is treating the scriptures as we would do any 
other book, and I am of the judgment, is the manner in which 
they should be treated : then such parts of them will stand, as 
fully recommend themselves to the rational conviction of the 
reader, as I think many of them .clearly do ; while other parts 
of them, will, with propriety, be held in less estimation. 

Many, however, are afraid that if they give up the standard 
of scripture, they would be involved in uncertainties and per- 
plexities. I have endeavoured to shew that by an adherence to 
scripture, these difficulties have not been obviated ; but that op- 
posite interpretations have supplied a great fund of controversy, 
in the management of which every one has in reality judged 
for himself. He put his own construction on the different parts 
of it, and in reality constituted himself the judge of its mean- 
ing. What can any one do more, when he lays aside the 

book 



book and judges for himself without it ? He formed his own 
opinion before, he does so still. It is right that he should think 
with caution, and judge with the hesitation becoming a being 
whose powers in this state of existence have not arrived at matu- 
rity ; but as every man is bound to find out truth, and if he do 
not discover it for himself, he mu3t remain ignorant of it — he 
ought to be earnest in his search after it, and the difficulty of 
finding it out, or the danger of missing it in the search, are no 
sound arguments against his endeavours to do his best in the 
search. As reasonable would it be for a man always to sit still, 
and never seek for food to support -animal life, for fear of meet- 
ing with poison instead of food, or of falling into some pit or 
snare while he was looking for it :— this would be indolence, 
but not virtue. 

The mind of man is constituted on active principles, his search 
after knowledge is allowable, nay even it is his duty; and if he 
search with becoming earnestness and modest caution, he will 
gain instruction in the search : — the difficulties he meets with, 
will tend to his improvement, and his very disappointments will 
prove serviceable to him, because they will teach him increasing 
caution and humility. Under the influence of these dispositi- 
ons, the serious enquirer after truth need not fear to follow on 
in the path of enquiry, even though he should find it to lead 
him to conclusions widely different from those adopted by the 
multitude. 

Far be it from me to say the least to lessen the veneration 
for the most excellent and holy pattern ever shewn to man, as 
exemplified in the blameless and unspotted life of Jesus Christ. 
Although in the historical relations we have of him, in the writ- 
ings of the Evangelists, there appear to me many obscurities 
and contradictions, and some accounts which I cannot receive 
' with entire confidence ; yeU notwithstanding, his character 
shines conspicuously beautiful, even through these clouds, He 
displayed a holy example of meekness, firmness, resignation 

to 



to the divine will, and in fine, of every virtue. I cannot enter 
into the question in what manner he was allied to the divine 
nature ; it would have been well, if the framers of the various 
systems respecting his nature, had foreborne to enter into curi- 
ous disquisitions on this subject ; for all their curious distincti- 
ons and subtleties have not set the matter in any clearer point 
of view, nor do I think an/ enquiries of this kind, can, in any 
degree approach to certainty ; at best they are but ingenious 
guesses. 

The mind of man, when its attention is directed to enqui- 
ries within its proper sphere of duty, may be profitably ex- 
ercised, but enquiry becomes injurious, if it lead to. a field of 
barren speculations and attempt to explain matters which lie 
beyond our present state of limited comprehension. But the 
ever-busy mind of man is unwilling to acknowledge its igno- 
rance, and rather than do so, either forms conjectures for itself, 
of depends upon the equally unsupported conjectures of ci- 
thers . 

From these causes, and also from the abuse of figurative 
language, mistakes have arisen. In many cases, we have no so- 
lid grounds to go on to ascertain what is truth, it is there- 
fore more easy to determine what is not truth, and here we pro- 
ceed on safer ground. To find out what is not truth, may 
often assist us to guard against error, while we are restrained 
by the finiteness of our present knowledge from ascertaining 
on points not essential for us to know, what is truth. Thus 
in the present case I think I have sufficient evidence in my 
mind to warrant me in rejecting the doctrine of the atone- 
ment through the merits of Christ; and yet I find no sufficient 
evidence to guide me in speculating concerning his nature. 
The rejection of the former, I think, preserves from falling in- 
to a practical error ; respecting the latter, know ledge is not re- 
quisite, nor would it be likely to assist in the punctual and 

faithful discharge of our several duties. 

It 



33 

It contents me, therefore, to receive Christ as a pattern of pu- 
rity, and a guide to follow after so far as I am able to trace his 
footsteps with clearness. It is our duty to' endeavour to regulate 
our conduct by his precepts, against covetousness and other vi- 
ces, and in favour of forgiveness of injuries, and the doing 
unto others according to the ,rule$ of the strictest justice, e- 
ven though we should not fully receive the account of his turn- 
ing water into wine at a marriage in Cana of Galilee,* and 
some other similar relations. 

A loud cry of heresy will probably be renewed against me, 
for venturing to express a doubt on these subjects; but I feel 
Without alarm on this head, being conscious of the sincerity of 
my motives, and knowing that I have no inclination to speak 
lightly of things really sacred. I think it right to enquire into 
ancient foundations freely, arid I have not the smallest wish to 
induce others to follow me, unless a similar conviction attends 
their minds on a serious research. 

My exposing myself to censure and reproach in thus venturing 
to express myself freely, may have its use in promoting among a 
few, a spirit of liberal enquiry, which may afterwards spread more 
extensively, to the removal of some popular errors, which have 
been long traditionally received. I cannot see the necessary es- 
sential connection between receiving the heavenly precepts of 
Christ, and endeavouring to make them the rule of -our conduct, 
and the implicit belief of all the miracles, which are recorded 
to have been performed by him. Many of them I see no rea- 
son to disbelieve, because they are consistent with his charac- 
ter of infinite goodness"; and I do not doubt, but it may have 

pleased 

* If he actually performed this miracle, as it is recorded, it appears dif- 
ferent from most others of the acts recorded of him. Healing the sick was 
an- act of mercy and beneficence — the procuring an additional supply of wine 
3 t a marriage feast can only be considered as an. exertion of his power, with- 
$&t an adequate end in view, 

E 



34 

pleased God to endue him with infinite power also ; but if others 
were to go further, and deny more of them,* I by no means 
think it would unchristian them, while an adherence to his pre- 
cepts and doctrines was made the rule of their lives. I sincere- 
ly wish that mankind would more generally learn, that genuine 
Christianity consists not in professions, but in deeds. If they 
acted practically on this principle, a great reformation would 
take place in the world. Let us always bear in mind this essen- 
tial truth, that practice is superior to belief. 

It is necessary carefully to unravel the plain, simple meaning 
from the labyrinth of figurative language. Christ was the espe- 
cial messenger and the sent of God. He was the chosen instru- 
ment of publishing to the world a comprehensive system of mo- 
rality, more pure than any that had ever before been taught. 
He came to free the Jews from the bondage of a ceremonial 
law, and mankind from the mental shackles of gross groveling su- 
perstition and idolatry. In this sense he may be called a Saviour; 
but this term has been so much abused, I hesitate to make free 
use of it without explanation : for [ cannot bring myself to be- 
lieve, that he brought salvation to mankind, by bearing their ini- 
quities, by his death upon the cross, 

In this very expression of << the cross of Christ:" we 
may see the liability of figurative expressions being pervert- 
ed to support gross ideas entirely contrary to the design of the 
speaker. Christ appears to have used the term of " taking up 
his cross," to denote living a life of virtuous self-denial ; yet this 
figure has been grossly abused, and the interpretation limited to 
the cross, on which he was crucified. In the more dark ages, 
the wood of the true cross, as it wa3 termed, was eagerly 

sought 



* The story of the fruitless figtree appears strange, as we have it recorded, 
Matt, xxi, and Mark xi. I cannot receive it as it is now written. It may 
have been expressed by way of a strong figure, and the accuracy of the ex- 
pression may by some means have been lost to as. As it is related, it is in- 
consistent with the character of Christ* 



5 



sought after, and esteemed a sacred relic, until it became an ob- 
ject of great imposture. Some bow to a crucifix, as if an out- 
"ward representation could retain any virtue. Among sects boast- 
ing to be more enlightened, I fear the cross of Christ is frequently 
spoken of, and a reliance placed on his sufferings on it, by ma- 
ny, who are nevertheless practically unacquainted with the ne- 
cessity and true nature of a life of self-denial. 

Where the benefit of his example is known, it doubtless is of 
advantage, by shewing the most excellent example of every 
thing that is good. But figurative language has, in this case, 
in my apprehension, corrupted the genuine simplicity o[ the gos- 
pel. Mankind have, in all ages, been too prone to form to them- 
selves a representation of God drawn from a resemblance to 
their own passions and dispositions. The general mistake has 
been to represent God as actuated by human passions and preju- 
dices. Man has formed representations of * God after his own 
image, and the same has been done respecting Christ. They 
have speculated respecting his nature, until they have entirely 
lost themselves in the confused perplexity of their ideas. For 
proof of this assertion, I appeal to the volumes of controversy, 
which have been written for and against the. incomprehensible 
doctrine of the trinity. They often divided and subdivided, and 
quarrelled with one another, about the most trifling differences. 
How much better would it have been to have wisely refrained 
from such attempts, and honestly confessed their own ignorance! 
but human pride revolted at this idea, and the unprofitable con- 
test has been continued through successive ages. 

It may be clearly perceived that I reject the doctrine of the 
trinity in any of its forms. I cannot see the utility of entering 
into those questions which have so long agitated the world on 
the manner of the birth of Christ, or of his glorified state. 
I acknowledge my ignorance on these and many other specula- 
tions of a similar tendency* and believe that man can attain to 



no certainty respecting them in his present state of existence. 
These and many things even relating to our present and future 
existence, will remain hid from the most prying search, while 
•we are surrounded with the veil of mortality. But I ven- 
ture to suggest, that many, by viewing these things too much 
through the medium of allegory and figurative language, have 
bewildered themselves, and formed gross and groveling ideas on 
those subjects • and that most have been too outward in their 
views and interpretations concerning them. 

The Quakers kept themselves more free from being entan- 
gled in those disputes than any other society. They com- 
mendably applied themselves in general more to recommend- 
ing practical duties, than the speculative studies of points 
of doctrine. Yet truth compels me to admit that their first 
appearance as a society, was in an age of superstition and 
fanaticism ; and therefore it is no matter of wonder, that they 
should at their beginning have retained some of their former 
prejudices, from leaning to the prevailing manners of the age. 
It appears difficult to collect with precision from their writings, 
what were exactly their opinions on some points of doctrine. 
They expressed themselves so unaccurately, that frequently in 
the space of a few lines, or pages, they made declarations of 
opposite tendency. Thus it is easy to quote Penn against Penn, 
and even the more methodical Barclay may in many cases be quo- 
ted against himself. I do not see the advantage of appealing 
to them as standards of sound sentiment. I deny the proprie- 
ty and advantages of an appeal to the ancient fathers of any 
church. 

The Quakers have in former times denied the prescriptive au- 
thority > claimed for those, who have been called the ancient fa- 
thers of the christian church. In my separation from connec- 
tion with their society, I also deny the prescriptive authority 
of the fathers of their church. The question in the present day 



37 

is not, what were the opinions of Fox, Penn, Barclay, and Pen- 
minoton; (men whose general character in most respects I highr 
}y revere) but rather let us enquire, what is truth, independent 
of the authority of ancient names. 

They, whose names I have mentioned, were justly respected 
characters, and I am far from condemning them indiscriminate- 
ly for the ambiguity of their expressions. The progress of 
their separation from commonly received opinions, may be well 
supposed to be gradual in many cases ; and if they wavered in 
their sentiments at times, it was the necessary consequence of 
their being serious enquirers after truth, and of endeavouring 
to keep their minds open to further discoveries. They only 
who have rounded their system, and determined to shut out the 
admission of all further evidence, can, with consistency, be in 
the habit of speaking authoritatively. 

As an instance of the narrow, gloomy notions generally en- 
tertained in the first rise of this people, I adduce one of the 
early queries in use among them, and which was answered from 
the smaller to the general meetings, but from a change of times 
it has long since become obsolete— «« What signal judgments 
have fallen on persecutors?" There are many instances on 
their records of casualties, which happened to those who had 
persecuted them, being interpreted as signal instances of divine 
judgments. These accounts should be admitted with great 
caution, and man should be very careful of assuming the 
right of placing himself in the seat of judgment, and tak- 
ing upon him presumptuously, to condemn those who differ 
from him. I think the conduct of the early members of 
society may admit of some palliative excuse, when we consider 
they were smarting under the lash of an unjust persecution, and 
their minds were frequently ruffled by the irritations of con- 
troversy — in this state they partook, in some degree, of the 
general intolerance of the times ; yet in considering their gene- 
ral 



3? 

ral character, such conduct ought to be set down, as a de- 
duction in the estimate; and they should not be held up 
50 indiscriminately as patterns worthy of imitation in all 
respects. With some, the practice of extolling their prede- 
cessor arises from an honest desire to promote piety a- 
mong their fellow members, by holding up for imitation their 
conduct, which certainly in many respects was praiseworthy ; 
but we ought to consider that caution is necessary in giving in- 
discriminate praise, and it is a false shame that prevents us from 
acknowledging faults in those whom we love, as well as our own 
faults. Many, I fear, are influenced by more unworthy mo- 
tives. Some gratify their vanity and self-complacency by extoll- 
ing the founders of a sect to which they belong—others by im- 
plicitly reposing on the opinions and practices of their forefa- 
thers, think they preserve their reputation among men, while 
they indulge in that indolence and indifferency to religious enqui- 
ries, which is tta effect of their largely partaking of the over- 
whelming commercial spirit of the tin;es. 

I have introduced, with no unkind intentions, the foregoing 
allusions to the society from which I have separated. Some of 
them may think differently, and complain of my bringing them 
and their doctrines so frequently into review in my writings* 
I do not bear to them either collectively, or individually, the 
smallest ill will or grudge ; and I wish to avoid giving unnecessa- 
jy offence, but I think they have no right to be dissatisfied 
with my giving them a friendly hint now and then as I pass 
alon<r. I think some subjects which I wish to illustrate, may 
frequently be more clearly pointed out, by reference to particu- 
lar societies, than if I had confined myself to general remarks ; 
more especially, when I allude to doctrines and practices pecu- 
liar to them. 

It appears to have been a general error to form allusions 
to the nature of God from ideas drawn from kingly power : 
Christ is also spoken^ of in similar terms drawn from figura- 
tive 



59 

tive language as a king's son. The next step was to incor- 
porate him in the government, and then the doctrine of the 
trinity followed. Thus I think we may trace this doctrine* 
which has been productive of so many contests in various a- 
ges, to the abuse of figurative language. 

The Quakers, by another mode, m which the ambiguity of 
figurative language, in my apprehension, has led into error, at- 
tempted to explain their ideas respecting Christ. They appear- 
ed not to have had clear ideas on this subject themselves, and 
therefore it is net to be wondered at, if they failed to commu- 
nicate clear ideas to others, and hence the ambiguity so often con- 
spicuous in their preaching. They used a figurative interpre- 
tation at some times, and at other times they explained them- 
selves according to a literal sense, and not unfrequently the/ 
jumbled these two ideas together. I think this confusion o£ 
ideas and of expression may be thus accounted for. 

They personified the divine influence operating on the heart' 
of man, by the name of Christ, or Christ within, or Christ in 
man. This, if merely considered as a figure, may not have 
been injurious ; for I am very ready to admit that this di- 
vine influence, let us call it by what name we may, was in a 
more abundant manner poured forth upon Christ ; and as he pos- 
sessed it in a superior degree, I see not much objection to call 
it his -spirit — only a caution seems necessary, that in calling It 
by this name, it should be clearly explained that it is only called 
his, because he possessed it in a more eminent manner, to fit him 
for the divine mission on which he was sent by God, to bring 
life and immortality more clearly to light, by the doctrines which 
he taught, as well as by his holy example. But the term hav- 
ing been once adopted, mistakes soon followed, and the idea of 
Christ as a principle* was confounded with Christ as a prion. 

They thus adopted a figurative mode of expression, whiclr 
slight be taken literally, but which they also frequently alle- 
gorized' 



40 

gorized— some in their manner of preaching leaned more to one 
mode of explanation, and some to the other; the result of 
which was as might be expected, a confused manner of expres- 
sion, very liable to be misunderstood, so that frequently in ad- 
dressing those of other societies, who were unacquainted with; 
the peculiarity of their phrases, they were supposed to be 
preaching up Christ as a person, while in reality their aim was 
to direct to the inward manifestation of grace in the heart un- 
der the figure of Christ as a principle. It appears evident that 
it was in this manner in which they were generally understood, 
because when some broke through this ambiguous manner of 
expression, a loud cry of heresy and innovation was immediate- 
ly raised against them. 

The Quakers refused to adopt the term of trinity, because 
the word was not to be found in scripture, but many of them, 
although they startled at the use of the word, adopted the 
idea designed by that word: yet their opinions on this sub- 
ject were never clearly defined. I do not charge them by 
anj means with an intention to deceive, but their taking 
up the matter partly in a literal, and partly in a figurative 
sense, caused much ambiguity in their own ideas, and in their 
manner of expressing them. I think great care should be 
taken to express our sentiments in such clear, simple terms that 
they may not be liable to be misunderstood. 

For a long time the society proceeded in this unde'terminate 
mode of expression, and each adopted his own mode of explana- 
tion ; but of late some believed it right for them to enquire closely 
into those subjects, and when the result of their enquiries diverged 
from commonly received opinions, they thought that candour com- 
pelled them to speak out without reserve, their sentiments on the 
subjects of the trinity, and the implicit reception of the scriptures 
throughout as the dictates of inspiration. They were muck 
harassed for a while* sometimes by a kind of public opposition. 

and 



4i 

»nd at other times by whisperings and insinuations proceeding from 
persons willing to wound, and yet afraid to strike. 'These things 
were borne for a while, but at length the time for separation api 
peared to be fully come, and a minority judged it right to secede. 
Several have accordingly withdrawn from the society, actuated by 
a sincere desire to enjoy liberty of conscience, and to profess what 
they believe to be truth, although their profession of it is at- 
tended with much reproach ; they have not gained the praise 
of men, but some of them possess what is far better, the se- 
cret consciousness of their having acted under the influence of 
honest motives and upright intentions. 

Since this secession h?>« taken place* those who remain, as if 
to act more strongly in opposition to those who have seceded, 
appear to be getting more round to commonly received opini- 
ons — they gradually approach more to those sentiments which 
are accounted orthodox, and the distance by which they were 
formerly separated from the other sects appears to be lessening : 
they seem more willing to make a common cause with them in 
defending what some account the outworks of Christianity, but 
which others, I think, with more propriety, esteem the strong 
holds of superstition. The preaching among this people is at 
present much turned into the channel of preaching up Christ as 
a person, and the doctrine of the atonement, while some still 
object to use this term of atonement : but this is only stumbling 
at words, and admitting the thing dressed up in other language. 
To me it looks probable that this sort of conduct will cause 
them to dwindle away into insignificance. Their predecessors 
made a noble stand against superstition ; the Quakers of the 
present day as a body, are, in my judgment, letting fall the 
standard that was once held up by this society against the diver- 
sified stiatagems of priestcraft, and they may probably by such 
conduct gain more general praise among the indiscriminating 
multitude, as they become more assimilated to them. The pre- 

F ienfc 



42 

sent current of public opinion appears to be strongly set in 
ag'ainst reformation, and the society of Quakers, we are warrant- 
ed in asserting, from a careful examination of their late conduct, 
on many occasions, fully concur in the temper of the times. 
Instead of being as a city set upon a hills, whose light cannot 
be hid, I greatly fear for them, that they will become more and 
more an association of worldly minded formalists. I now speak 
of them in bulk, for they have still worthy upright charac- 
ters among them. May these lay aside their unnecessary alarm 
about innovation, venture boldly to examine for themselves, and 
exercise a free and independent judgment : for by such means the 
light of truth would be likely to spread. Now many intrench 
themselves in the forms of their discipline, and suffer a £qw to 
think for them, to whose decisions they bow with implicit con- 
fidence ; and thus the pursuit of gain is not interrupted by the 
task of reflection. 

Some appear to be afraid of being put out of their syna- 
gogue, if they explicitly avow their sentiments. This repre- 
hensible timidity often arises from those who suffer themselves 
to be actuated by it, not dwelling sufficiently under the salutary 
discipline of self-denial ; for in this school only are the lessons 
of true christian courage to be learned, and in this school only 
we can learn to make the important distinction between a rash, 
hasty avowal of opinions on libertine principles, and that calm, 
steady firmness which is the result of serious examination. 

But it is time that individuals should be aroused to see for 
themselves. I give those hints in love to the sinsere.hearted 
T>art of this community. They are the warning notices of a 
friend. May those concerned lay them to heart. Societies and 
systems have fallen and been succeeded by others. These may 
probably-fall in their turn, but as individuals attend to the reno- 
vating principle of divine intelligence, each will be enabled to 
accomplish the work of his day. 

ON 



43 



ON 

BAPTISM AND THE LORD'S SUPPER, 

SO CALLED. 



THE society of whom I have been speaking, were ho- 
nourably conspicuous in their steady opposition to those doc- 
trines. The investigation of those subjects opens an extensive 
field for considering the use of ceremonial observances. I be- 
lieve it will be found that an attachment to them has always 
proved hurtful, by tending to stop the progress of further im- 
provement. We need not wonder at the general reception of 
ceremonies, w T hen we consider how much easier it is to be in 
the most scrupulous observance of them, than to attend to the 
more difficult task of regulating our conduct by the principles 
of justice, mercy, and truth. 

The Quakers attempted, by allegorizing or spiritualizing these 
observances, to get rid of a literal compliance with them. I 
am inclined to think that this ground is not strictly defensible. 
I acknowledge, for my part, that lam not able to justify die, 
omission of them from the letter of scripture. I think there 
is no doubt but that both these rites were practised in the ear- 
ly ages of the christian church. The account is positively ex- 
pressed, that Christ submitted to baptism, but so he did like- 
wise to circumcision and some other ceremonials of the Jewish, 
law. Some doubts have been expressed respecting the accura- 
cy of some part of the command, said to be given by Jesus to 
baptize. Of this I am not competent to speak, because I ne- 
ver made the accuracy of the present existing copies of the 
scriptures an object of research. Those who have attended to 
this subjecti have not been able to find manuscripts of an ear- 
i lier 



44 

Her date than about the middle of the second century. What 
interpolations and corruptions took place in this long inter- 
val of more than one hundred years after the death of Christ, 
neither the/ nor I can teli. This circumstance is of sufficient 
weight with me to destroy my belief and implicit reception of 
them in bulk : yet I wish ever to make this important distinc- 
tion that rejecting a part does not necessarily lead to an entire 
unqualified rejection. Where, on careful examination, they 
appear to contradict important truths, I think it best to give 
them up, rather than close up the way for all further improve- 
ment* by adhering to them contrary to evidence. 

As for the command for baptism, I find it written in the 
book, but I do not know on what authority it is written. It 
may have been inserted as an interpolation afterwards, (this 
I think is the more probable conjecture) or Christ may have 
permitted baptism for a season, in condescension to the weak- 
ness of his disciples, who appeared on many occasions to have 
been actuated by motives and prospects of things very different 
from those which influenced their great master. 

What is called the last supper, appears to be nothing more 
than a rite frequently practised among the Jews. The expres- 
sions used by Christ are by no means clear, and it requires 
much of that ingenious sophistry which has often been used 
to wrest scripture to confirm a favourite system, to make them 
apply as a command of perpetual obligation for the perform- 
ance of this rite. 

Seeing the authority of scripture must, from various causes, 
be so uncertain, it appears necessary to go on other grounds, 
on which to found the propriety of an ordinance, besides the let- 
ter of scripture. To have the validity and authority of a pre- 
cept of Christ, it ought to be consistent with the general tenor 
of his other doctrines, as far as we are able to collect and se- 
parate them from the mixed state, in which they have come 

down 



45 

down to us. The general tenor of his doctrines was, to lead 
from outward observances to practical virtues, to substitute the 
genuine religion of the heart, that morality which enters into 
everv part of our manner of conducting ourselves in the place 
of the cold, lifeless system of the Scribes and Pharisees. A- 
^ainst their practices, the general aim of his ministerial labours 
was directed. Considering the outward state of the people he 
ministered to, he might suffer some things to pass unreproved 
for a time in the days of their ignorance ; but I cannot think he 
sanctioned the continuation of those practices through after ages, 
in opposition to the whole tenor of his exhortations and ex- 
ample •, and I prefer giving up a reliance on the letter of the text, 
to the admitting of the idea, that he commanded those practi- 
ces, in opposition to the sentiments which he expressed open- 
ly and boldly on other occasions. 

I revere the character of Christ, and receive his testimony as 
of a man endowed with supernatural gilts, and superior quali- 
fications, for effectuating the purpose of his divine mission, 
which was to introduce, by precept and example, a more spiri- 
tual religion, formed entirely on the sure foundation of regula- 
ting the heart and the affections — a religion of practice, instead 
of one consisting in exterior shews and ceremonies, as it was 
then commonly practised. This outward shew of religion has 
been too generally substituted by many of his professed follow- 
ers in the place of that which he taught: so that, comparing 
what passes with many for the christian religion, with the for- 
mer modes, which it appeared to supplant, we can say little 
more, only that there has ^been a change of name, and some , 
little diversity in the ceremonies, while the radical principle of 
an ostentatious, showy religion still remains. This, however, 
only proves, that the professed servants have not followed the 
example of Him, whom they call their master, 

I have other reasons for not placing implicit confidence in 
some relations made in the scriptures, where they contradict 

themselves, 



4 6 

themselves, as they often do, and where they are inconsistent 
with the clear tenor of gospel truth. It appears that the disci- 
ples frequently misunderstood the meaning and the language of 
Jesus, even while he was present with them. May we not sup- 
pose that they were equally liable to make mistakes, after he 
was taken from them ? If this be admitted, it then follows that 
they were fallible, like other men, and consequently liable to 
make errors in their accounts. Peter erred, when he deni- 
ed his master. On another occasion, Paul withstood Peter to 
his face; and in this instance of diversity of sentiment, it must 
be admitted that both could not be right. I see no good reason 
to suppose, that they were not liable to err also in their wri- 
tings. 

Alterations or interpolations may also have been made by 
the subsequent copyists, through mistake, or design, during the 
interval which took place from the time of their being writ- 
ten, and the dates of the oldest. existing copies; and these altera- 
tions may have readily taken place, when the manuscripts were 
scarce. It has been admitted that a material interpolation 
took place since, in the first epistle of John, when it was more 
difficult from the multiplicity of copies, which rendered detec- 
tion more easy. 

Besides, we find that the present collection was patched toge- 
ther some centuries after, by councils, who admitted and reject- 
ed at their pleasure. It is said there were one hundred 
and fifty gospels, out of which they selected the four they ad- 
mitted. I have no confidence in the wisdom and candour of 
these councils, their conduct in many respects, and in particular 
the fierceness with which they persecuted those who differed 
from them, prove that they were not men of enlightened 
minds, or that their judgment ought to be trusted in their 
arbitrary decisions in what they rejected, and what they receiv- 
ed. So that, upon considering ail these circumstances, I do 
not hesitate to say, that where the language of scripture 

contradicts 



47 

contradicts clear, plain truth, I prefer the latter, and give up 
what comes to us in so questionable a shape. 

Plain dealing is best— notwithstanding an explicit avowai of 
my sentiments may expose me to additional censure, I. proceed 
to take a short review of the diversified contents of this volume. 
History forms a principal part. The early part of this histo- 
Ty, appears to be much wrapped up in allegory, and I even ven- 
ture to add, in fiction. The early history of all nations, is en- 
veloped in much obscurity, and I think the Jewish story is as 
much so as any other. It appears strange to me, that an un- 
limited belief in its authenticity, should, in the opinion of many* 
be considered .as an essential article of religion. 

I particularly object to the Jewish history, because God is 
represented uniformly by their historians, as partial to their na- 
tion. It forms a model for sectarian prejudices in later times. 
Besides God is represented as commanding them to commit acts 
of violence and cruel revenge on the neighbouring nations. As 
a representation of ancient manners, this history may be inter- 
esting, and prove not uninstructive, if we are only careful to 
divest ourselves of implicit confidence in the relations of the 
writers, where they assert the interference of God, and attri- 
bute to him passions and motives according with their low and 
degrading ideas of Deity. 

The law of Mioses has been a fruitful source of errors, occa- 
sioned by its supposed divine original, and the strained allusions? 
which have been drawn from it. Here the abuse of figura- 
tive language has been abundantly displayed ; and many have 
been the errors which have arisen from making its ceremonies 
typical representations of christian virtues. The allegory was 
relied on, and drawn out to fanciful allusions, while the moral 
was lost. Men grasped at the shadowj and lost the sub- 
stance. 



Otf 



ier 



43 

Other parts of the scriptures are poetical. Many of the 
psalms are beautiful effusions, containing sublime devotional 
sentiments ; yet an attentive observer may perceive some alloy 
mixed with the sterling metal. I consider it as an error to 
claim for those writings such a high degree of implicit recep- 
tion, as to preclude all attempts to examine into the nature of 
their contents. — Surely it is right to deliberate, before we as- 
sent. It appears to me that it was nothing short of enthusiasm 
in some, and of a resolution to receive without examination 
in others, that has ranked the Song of Solomon under the name 
of a divine mystery. Let it be viewed as it may as a poetical 
composition, I think it has no title to be considered as of divine 
original. Many of its figures are not consistent with decency ; 
why then should we waste time in attempting to spiritualize a 
rhapsody most probably written with views of a very different 
nature ? There is an over fondness for mysteries* and an unpro- 
fitable hunting after allegories. 

I hare no doubt but that some of the Jewish prophets were 
men possessed of much integrity and honest zeal ; but not with- 
out the mixture of human frailties. I highly respect some 
of their characters, although I think errors appear in their 
conduct and writings. They often attempted to instruct 
by bold figures, and assumed an allegorical manner of giving in- 
struction. This may have been adapted to the state of man- 
ners in their day ; but at present, without due caution, leads 
into mistakes, and an unnecessary imitation of their style. 

As the nature of language is fluctuating, and as each passing 
generation has phrases and a style in some manner peculiar to 
itself, I think it is most suitable to adopt that mode of expres- 
sion which is best understood in the present state of language. 
Strong figures drawn from ancient manners have been greatly 
abused, and not unfrequently misunderstood. Let us return to 
a greater simplicity of speech in expressing our sentiments on 
religious subjects. By acting in this manner, we should be like- 



49 

ly to gain some important advantages* and we also would have 
more correct ideas ourselves, and convey them more clearly to 
others, if we accustomed ourselves to the use of language, of 
which we carefully examined the exact import. 

Phrases may be handed down from one set of disputants to a- 
nother, until they are repeated altogether in the manner of a 
parrot, without a proper discrimination. 

I think the writings of those called evangelists, contain ma- 
ny interesting accounts ;• as do also the acts of the apostles. Yet 
I have many reasons for hesitating to give unqualified assent to 
all their relations, as well as to all the assertions in the writings 
of the apostles. Paul, in particular, uses terms hard to be un- 
derstood. He had a fondness for mysticism and allegory, which 
often tended to mislead; and his writings in many cases appear 
to be deficient in clearness and simplicity. Itt my apprehen- 
lion, he adhered too much to the learning of the Jews, and re- 
tained too many of their prejudices. Early prejudices have of- 
ten a very powerful influence; and I think we may discover the 
man brought up at the feet of Gamaliel in Paul, after he be- 
came a disciple of Christ. - 

To this source may we not trace some of the early corrup- 
tions of Christianity? For under such management, Christia- 
nity assumed too great a resemblance to the Jewish system, and 
like to this model, it became, to an injurious degree, a Teligion 
of ceremony and outward observations. Those called the fathers, 
in succeeding ages, still further helped forward this tendency. 
So that if we look to the systems taught by many under the 
name of Christianity, the adherence to the genuine precepts of 
Christ forms but a very small part of the mixed mass — the pure 
wheat is almost lost in the chaff, 

G I think 



5<> 

I think many difficulties will be cleared up> if we only agree 
to allow, that the fallibility which we are ready to admit to be- 
long to mankind in their present state, attaches itself likewise 
to the writers of scripture. When this allowance is granted, 
nothing will be detracted from their, real merit, but I think 
their writings may become more extensively beneficial in the 
search after truth. As matters are managed at present, their 
authority is often erroneously adduced to stop all further eh. 
quiry, and to silence the still small voice of wisdom urging 
us to make progress in the necessary work of serious re* 
search „ 



ON THE 

SUPPOSED INFLUENCE OF 
AN EVIL SPIRIT, OR THE DEVIL, 

TEMPTING MAN TO COMMIT EVIL. 



This appears to me to be another error arising from the a- 
buse of ^figurative language, and an unsatisfactory attempt to 
account for the proneness in human nature to do wrong. In 
my ykw, it by no means gives an explanation of the matter in 
question : it would be better in this case also to acknowledge 
our ignorance, than to erect a system to account for it, that 
tends to remove the responsibility of wrong conduct from man, 
which the idea of a powerful tempter, has a strong tendency to 
do. 

The ideas of the influence of demons, or the possession of 
evil spirits appear to have been popular prejudices among the 
Jews in the days of Christ; much like the belief of second sight 
in Scotland, of witchcraft in New England, and other places, 
and of the fanciful train of fairies, elves, &c. among the unin- 

structed 



5i 

structed in Ireland. Other places also have their share of these 
and similar popular delusions. 

As mankind have become enlightened, these superstitious no- 
tions have gradually fallen into discredit. Some time ago, I 
thought rational ideas had prevailed on those subjects to a great- 
er degree, than I have since found to be the case; but slowly 
retiring superstition has of late made strong struggles to resume 
its dominion over the human mind ; and I fear it wiil be found, 
that it exists with greater influence, than some of the friends 
of liberal enquiry had some time ago supposed. Yet still I trust, 
its power is lessened, and without indulging too much in vision- 
ary hopes, I trust it will continue to lessen, and that rational 
knowledge will more generally work its overthrow. 

So far as knowledge has prevailed, superstitious notions have 
lost their hold ; and more correct sentiments have, on some 
subjects, gained ground ; although not so much as had been 
hoped for—and to this gradual progress of knowledge, it is ow- 
ing, that the stories of the agency of preternatural appearances 
less readily now receive credit. Few now-a-days are hardy e- 
nough to advance accounts of such things on the grounds of pre- 
tended actual knowledge, because they expect they would not 
gain credit for their relations ; but if there was a readiness to be- 
lieve, I have no doubt but there would be numerous stories told 
with much plausibility and positiveness, to gratify this creduli- 
ty. Let people but stretch their belief as to these things, and 
many would step forward to impose upon them — .and on the 
contrary, when less ready assent is given, and mankind exer- 
cise their reason more, these stories gradually die away, or be- 
come a faint echo. We find in an age of darkness and creduli- 
ty, vast numbers of legendary tales were invented to gratify this 
desire of affecting the marvellous, which so generally prevail- 
ed. 

To 



52 

To probe inveterate errors fully, it requires to proceed with 
firmness, and to guard against too great a degree of timidity, 
and a fear of giving offence. 

In the course of my examining into these matters, I have a- 
gain to encounter the authority of scripture. The relation of 
Christ's temptation in the wilderness will be adduced against 
me. I answer without reserve, that I do not believe that the 
transaction happened, as it is recorded in the New Testament. 
It may have been intended as an allegory, or it may have 
been a popular tradition among the multitudes that for a season 
followed him from the love of novelty — from them it may have 
been taken up by the original writers, who, we may suppose, 
might possibly in some instances have erred in penning their 
relations; or what is still more likely, it may have been 
the fabrication of that after period, to which I have already 
more than once alluded, between the death of Christ and the 
middle of the second century, before the existence of the 
present copies of those writings. I admit that it may be 
impossible, by conjecture, to approach to any thing like 
to certainty, and therefore I wish to repress a disposition 
too curiously to speculate concerning it : but still I do 
not hesitate to reject the literal accqunt. It carries improba- 
bility on the face of it, and although we must, from our pre- 
sent limited comprehension, be obliged to admit many things 
which we cannot account for, yet it may be possible, and I 
think has been the too common error, to carry the principle 
of implicit belief too far, in cases wherein we have the means 
within our power of forming a correct judgment. 

Many things relating to our present mode of existence, to 
futurity, and to the nature and attributes of God, are above the 
reach of our comprehension to investigate, but it does not fol- 
low from thence, that they are contrary to reason. This ap- 
pears to me to be an important distinction. Man ought not 

to 



53 

to extend his attempts to see beyond his powers of sight; yet 
he may exercise his sight profitably in examining into such 
things as are within its reach. He ought not to attempt to 
exercise reason on speculations respecting which it is beyond the 
reach of reason to direct his search ; but he is not required tb re-, 
linquish reason in examining into such things as it is competent 
to enable him to find out. Reason is a divine gift— it may be abu- 
sed ; but if kept within its proper spherei it is a useful and neces^ 
sary guide to us. 

It may be further objected, that Christ, by some of his ex» 
pressions appeared to sanction a belief in the existence of the 
devil. I admit that this was the case, if we have his expres- 
sions accurately recorded ; but of this I have endeavoured to 
shew that great doubts may be entertained. He might have 
spoken according to the commonly received prejudices of those 
to whom he was addressing himself, without attempting to set 
them right on those points; for in regard to them, mistakes 
were of less consequence, than practical errors of conduct. 
He might also have not seen through these prejudices, and his 
exemption from them and some human frailties may have formed 
no part of the divine economy of his mission. This latter 
circumstance may make against the idea of those who receive 
him as God, but in no wise affects those who view him as 
a chief messenger and chosen servant of God. 

I think the idea of a devil may be traced to the abuse of figu- 
rative language. It was a clumsy attempt to personify the 
evil dispositions in man. The Mosaic account of the fall gave 
sanction to this allegory, and the current opinions of the Jews 
in the days of Christ, still farther strengthened it. It may be 
truly said, that the greater part of the mighty fabric of im- 
posture that took' place in succeeding ages, waslbrmed after the 
model of scripture. I have freely expressed my thoughts on 
the degree of credit which should be attached to scripture evi- 
dence. 



54 

eence. It ought to be carefully weighed, and neither received 
nor rejected without due examination. In the present case I 
cannot receive its testimony in an unqualified manner. 

I do not believe that any malignant spirit is tempting me* 
and desirous to work my downfal. The only temptation whose 
power we have to dread, arises from the influence ot our own 
passions and unsubjected wills> and if we struggle with earnest- 
ness to keep this devil or evil spirit from leading us wrong, we 
have nothing to fear either from the attacks or temptations of an 
external agent in leading us astray. I fully admit the testimo- 
ny of James in this case, when he says, " Every man is tempted, 
when he is drawn away of his own lust, and enticed." — James I. 
14. 

I have endeavoured thus freely, but I trust not rashly, to 
pluck up some popular errors, or what I consider to be such. 
I know the many have their minds closed up against the recepti- 
on of such things. I write, because I think it a duty to contri- 
bute my small efforts to the overthrow of the mighty fabric 
of superstition. Even now a few may be willing to examine 
for themselves* and I trust the number of serious enquiren 
will increase — who will examine for themselves, prove all things, 
and only hold fast that which is good. 

The cause of enquiry has been taken up by many persons on 
various grounds. We ought not to be frightened from nar- 
rowly examining for ourselves, because some of ungodly lives, 
and others whose reputation have in some cases been unjustly 
blasted by the breath of calumny, have gone before in this work. 
I do not appear as the apologist for any set of men ; but I 
earnestly desire that truth may be followed for its own sake, 
let it be received or rejected by whom it may. I do not inten- 
tionally advance any thing that I believe is not consistent with 
truth. In some cases I may be mistaken, and therefore I do not 

call 



55 

call upon my readers to receive> but only impartially and with- 
out prejudice to examine what I advance. If they begin and 
continue the search with proper dispositions, let it terminate as 
it may with regard to opinions, they may be benefited by their 
minds being habituated to serious reflection : it may lead to a 
more intimate acquaintance with themselves, and teach them just- 
ly to estimate their own frailties, and the limited state of their 
comprehensions. 

We appear to be nearly arrived at an important crisis. Su- 
perstition is making strong efforts to hold its sway over the 
minds of men — a spirit of enquiry is raised ; it is not extinct, 
though it may seem to sleep — old usages are not likely much 
longer to retain their former hold over the minds of men. If 
establishments and sects continue to throw obstacles in the way 
of enquiry, as seems to be their present aim, they may obstruct 
its course for a time, but they cannot ultimately resist the force 
of it. 

Religion, from the abuse of its professors, is with many al- 
most become a title of reproach, and in many cases it must be 
admitted, that there is too much, ground for the reproach being 
taken up. I wish to see genuine religion flourish, and that eve- 
ry thing which obstructs the progress of it may be removed— 
that true knowledge may spread and increase, and that no long- 
er it may be said, that ignorance is the mother of devotion. Ig- 
norance certainly is the parent of superstition ; but piety and vir- 
tue, which may be emphatically called godliness, arise from a just 
knowledge of our duties, and a lively, ardent desire to fulfil 
them. I thus conclude my present labour with expressing the 
effusions of my heart, and my earnest desires for the promotion 
of real practical religion, and of a more strict and comprehen- 
sive morality consistent with its precepts. 

Listorn : gth of istmovtlh 1803. 

POST* 



56 



POSTSCRIPT. 

THEY who delight in verbal criticism may, it is possible* 
find some of their favourite amusement in the perusal of the 
foregoing pages ; for I was unwilling, by attempting to refine 
the style too much, to risque the enfeebling of the sentiments 
'which I rather chose to express in strong but unadorned lan- 
guage, as what might be gained by refinement might be lost in 
atrength. I seek not for reputation from a highly polished style, 
or flowing periods ; my aim is to encourage a disposition to 
enquire, and for this purpose I have endeavoured to bring be- 
fore my readers some considerations which I think contain im- 
portant truths : yet, throughout, I wish carefully to avoid speak- 
ing in a dogmatical, authoritative manner, not from the affecta- 
tion of modesty, but from a conviction of the necessity of speak- 
ing with becoming diffidence on subjects of which but little is 
known, and much remains to be known ; for after all that has 
been said and written on religious subjects, a disposition to libe- 
ral and candid enquiry is, in my estimation, yet in its infancy. 

I have, however, endeavoured to guard against downright 
carelessness in my manner of expressing myself. Of deficiency 
in one respect I am sensible. Having been accustomed former- 
ly to the phraseology of a sect, in some cases I may have fail- 
ed in expressing myself in terms sufficiently clear to the general 
reader. I have used some endeavours to divest myself of this 
phraseology, but where I have inadvertently failed, I request 
the candid reader to excuse me. It is- difficult to change entirely 
our former modes of" expression, and to break through the old 
association of terms, so as to be fully understood by those whose 
trains of ideas and turns of expression are different. 

While 



57 

While these pages have been in the press, I have made several 
additions, which are inserted in their respective places. I fear 
in one or two instances they ma/ have broken in upon the more 
regular connection. To prevent further interruption of this 
kind, I think it may be better to subjoin some additional re- 
mark's which I am disposed to make, by way of notes, with re- 
ference to the passages in the body of the work, to which they 
immediately relate. 

Page 8, line 3. — [God represented as acting under the influence 
of human passions.] 
To the idea of ascribing human passions to God, may, in 
my judgment, be traced the doctrines of election and reprobati- 
on. God is represented under the figure of a king, from hence 
the transition to the abuse of the figure, in supposing him to 
act with despotic sway was easy. He elected some and reject- 
ed others, of his own good pleasure. 

John Calvin, when closely pressed in his support of these 
doctrines, might well call it a horrible decree. It appeared to 
be under the irresistible influence of truth operating on his 
mind, for the moment, that he made this declaration, although, 
be speedily lost the impression, in his fondness for his favourite 
dogma. Without presuming to scan the ways of God in his 
moral government of the world, I cannot but feel repugnance 
at such erroneous misrepresentations as are held out in these and 
similar doctrines. But such has ever been the case, when man 
has attempted to explore beyond the reach of his understanding. 
Let us in humility, the result of a consciousness of our imperfect 
knowledge, leave those things which we do not understand, and 
which do not concern us, and trust with confidence that all will 
be ordered for the best, both for the particular and for the gene- 
ral good, although shortsighted as we are,' we .cannot see the 
hand which directs the whole. It is wisdom to confess our ig- 
norance, and not to attempt, by imperfect reasonings, to account 

H for 



58 

for those things which we cannot comprehend. In dutiful sub- 
mission, let us cease from a desire to pry into the unsearchable 
designs of God in the government of his creation. By indulging 
ourselves in false reasonings, and by attributing motives to him > 
which we see to be ruling passions in ourselves and our fellow men, 
we depart widely from forming just ideas of the great Supreme. 

Page 19, line 11. — [The consoling hopes of immortality.] 
Objects frequently appear to us very different from the medi- 
um through which they are viewed. To me the soul-solacing 
hope of an immortality, such as a Being of infinite power and 
infinite goodness shall appoint, affords the greatest comfort in 
the diversified scenes of good and evil in this life ; and without 
it, life would appear a burden. I think some err in requiring 
mathematical demonstration on a subject incapable of such 
proof. We know little with certainty of our present mode of 
existence. What gives us the power of motion and volition is 
incomprehensible to us, yet we know we do exist. So, although 
we know nothing of the manner in which we shall exist here- 
after, I find no rational cause to doubt that we shall exist in 
some manner consistent with the divine economy. I avoid pry- 
ing into the manner of this existence, but content myself with 
a firm conviction of the certainty of it deeply impressed upon 
my mind. 

Disputes about the manner, have a tendency to shake the be- 
lief in the reality of a future state, because men then dispute 
about what they do not understand, and may thus be led to give 
too much scope to doubting. I am fearful that disputes about 
the doctrines of materiality and immateriality, and other incom- 
prehensible points of this nature, have had a tendency to bewil- 
der. When an error has been long taught, it often happens that 
another error is brought forward to oppose it. In such cases 
will it not be better to avoid entering into a discussion* or an at- 
tempt to weigh error against error ? The learning of the schools 

abounds 



59 

abounds too much in this unproductive labour. A shorter course 
appears to me, to examine what is truth, without looking much 
to what others have said either for or against certain opinions. 
To begin on new ground, without regarding former controversies, 
would greatly promote the elucidation of many difficult subjects, 
which have been obscured by the former manner of treating them. 

The doctrine generally maintained by the Unitarians, that 
the grounds of a belief in the doctrine of the immortality of the 
soul, are only to be found in the icriptures, has also a tendency 
to shake a belief in this important doctrine, when doubts are 
entertained of the entire inspiration of the scriptures. These 
writings do not clear up the difficulties which present themselves to 
my mind ; but I think the doctrine is established on surer grounds 
than on the authority of a book : it is written legibly in many 
of the characters of the human mind. If we are careful to en- 
deavour to live godly lives, to make such a hope consolatory to 
us, and do not puzzle ourselves with too curious metaphysical 
distinctions, and looking for stronger evidence than is consistent 
with our present imperfect knowledge, we shall not be likely 
to be long or permanently distressed with doubts on this sub- 
ject. 

Page 35, line 10. — [Figurative language has corrupted the 
genuine simplicity of the gospel.] 

I doubt very much the propriety of attempting to express 
our ideas by figures drawn from ancient manners as represented 
in the scriptures. This practice often leads to great inaccura- 
cy. Some very horrid representations and bloody scenes in war 
have been allegorized: but where is the benefit to be found in 
using this figurative language ? I perceive many dangerous er- 
rors which have arisen from this practice. We might find more 
simple terms in which to convey the truths of genuine religion, 
than in the overstrained and far-fetched language of metaphors 
often drawn from the wicked deeds recorded in a blood-stained 
history. The account of the wars recorded in the historical 

parts 



6o 

parts of the scripture, is aggravated by the assertion frequently 
repeated, that they were undertaken by divine command. So far 
the relations of them is more injurious, and has a more power-* 
ful tendency to strengthen practical sentiments for war than 
those recorded in other histories, where this assertion is not 
made. Can a mind, deeply impressed with a belief that God 
changes not, and that wars are unlawful, consent to draw figu- 
rative allusions from those wars of former times ? Much of 
palliation may be admitted, when it was practised without re- 
flection ; but I think, continuing in it after the error has been 
pointed out, through an obstinate adherence to former custom, 
must injure the delicate feelings of integrity in those who still 
persist. I particularly allude to the practice of many preach- 
ers among a people professing to hold war to be unlawful. I 
think it would be of great advantage if a change of style, less fi- 
gurative, were adopted in speaking of religious subjects. It 
would also obviate many difficulties, if all allusions to metaphors 
and an adherence to a set of phrases learned by rote were dropt, 
and simple truth expressed in simple terms, such as might be 
suggested by the occasion. 

I fear many keep themselves and their hearers from properly 
comprehending religious truths, by dealing so much in ambigui- 
ty, arising from ' the use of figure. In my apprehension the 
purposes of real improvement would be better answered by 
using expressions less hackneyed, and which, by being so often 
repeated, convey no very determinate meaning, but rather tend 
to mislead and perplex. Is it not a very unsuitable mode of 
conveying instruction, in representing the internal struggles of 
mind necessary against the temptations of our passions, to bor- 
row the language used in the accounts of the Jewish wars ? I 
think the simply stating, in plain terms, the necessity of this 
struggle would be much preferable, as being more intelligi- 
ble, instead of obscuring the advice by wrapping it up in me- 
tap';.'v*r* The duty of humility, so necessary to man in his pre- 
sent 



(Si 

sent state, might also be expressed, I think, in more suitable 
terms than are, generally made use of. To shew a man that he 
ought to think with humility of himself, it is not necessary to 
tell him that his nature is depraved, ' because Adam and Eve 
are supposed to have disobeyed a particular command. 

The advocates for ancient systems, and the prescriptive authori- 
ty of the Bible, will retard this necessary reform of the manner of 
expression for a season, but I believe the time will come for a 
change, as men advance more in the knowledge of true religion. I 
am fully sensible that the present time is unfavourable for re- 
form — the adherents 'to old systems are making violent efforts 
to keep them up — some of the friends of liberal enquiry are he- 
sitating and lukewarm, and very many of the inhabitants of 
these countries are ingrossed with worldly concerns, to the ex- 
clusion of serious reflection, while others adopt the trivialities 
of the learning of the schools, which is more conversant in 
words than in ideas. From these various causes, the interests of 
a pure comprehensive morality are overlooked — a morality which 
takes in the whole circle of our duties, and is found to be the 
very essence of religion ; for religion is not a system of belief 
respecting external matters, but is, in reality, that vital, energe- 
tic principle in the human mind, which influences to good works 
on right motives. 

Many disputes have arisen respecting the terms, religion, 
morality, faith, atonement, satisfaction, &c. which have been 
highly, aggravated by the debates respecting them being main- 
tained in 'scripture phrases, and by the abuse of figurative lan- 
guage, because the disputants on each side sought to .strengthen 
themselves by attempting to force particular texts of scripture 
into their service, instead of examining into the nature of the 
doctrines they attacked or defended. The trial of skill generally 
consisted in the parties sheltering themselves, and galling their 
opponents by texts of scripture, often misapplied and misunder- 
stood. 



6z 

stood. These disputes might have been more easily settled if 
other language had been applied, and those phrases about which 
they contended, resolved into other terms — for scripture is not 
found to have the tendency to put an end to controversy. Scrip- 
ture has been brought against scripturei and these points still 
remain unsettled. 

The term theology has a meaning affixed to it by many, dis- 
tinct from morality, and in the language of controversialists, 
is made to consist in a system of belief in certain mysteries, 
■which even the propounders of them do not understand. Reli- 
gion would, in my estimation, derive most important advanta- 
ges, if the terms used in writing or speaking concerning it were 
rendered more simple, and at the same time more significant of 
the real meaning intended to be conveyed, and if every one would 
speak in terms consistent with the state of knowledge to which 
he has attained, instead of using the words of other men with- 
out trying and proving the meaning of them for himself. Ma- 
ny now appear eloquent in borrowed expressions •, but if each 
only expressed what he himself had actually experienced, true 
knowledge would take place of the superficial smattering now 
too prevalent. Religion would not then be a mere theme for 
declamation, but people, instead of being only professors of it, 
would feel its obligations, and in good earnest set about reform- 
ing their practices by its precepts. The superficial professor 
may know speculatively what is right, but the true christian 
with the greatest earnestness endeavours to practice it. 

I do not scruple to avow my full persuasion, that a new sys- 
tem will gradually take place, and that the change will be bene- 
ficial to the best interests of mankind— that the manner of ex- 
pressing ideas on religious subjects will be altered, and instead 
of the dogmas of theological creeds, a strict and comprehensive 
morality will be unfolded. 

Man, both in what is called the higher, the middle, and 
the lower classes of society, man in the state of an over reSntd 



6 3 

and artificial civilization, and man in an uncivilized state, speak- 
ing in general terms, exhibit deplorable depravation. l£ we loot 
around us, we must acknowledge that, in every rank, the state 
of manners is miserably corrupted; and so general is^this cor- 
.ruption, that it is not a little difficult to determine with impar- 
tiality, which class of society is the worst. In looking for a cause 
for these effects, may it not be found in the systems taught 
for religion ? 

Belief in creeds and points of a speculative nature, and in the 
peculiar doctrines of the different , sects, forms, in the estima- 
tion of most, the essence of true religion. Propriety of con- 
duct is nominally made a part of the system •, but we may see, 
that by most churches, an orthodox belief in their respective 
systems is more insisted on, than purity of conduct. If their 
members acknowledge the popular belief, irregularities in con- 
duct are more readily passed over. This shews what is held in 
most esteem by many. 

The change which I earnestly wish to see, is, that leaving 
knotty points of speculative opinions, greater attention may be 
paid to the punctual discharge of our several social and relative 
duties. Thus, if the objects of religious instruction were chan- 
ged, of course there would be a change of the terms expres- 
sive of what will appear to the enlightened mind, to be the 
proper duties of morality and religion, no longer separated, 
but intimately blended and incorporated together. The religi- 
on generally current in -the world, is an assent to certain tradi- 
tions, often disguised by figures, and wrapt up in mystery; 
and the world's morality is often only a superficial varnish, 
which is rather calculated to hide defects, than to remove 
them. 

The union of religion and morality is described by Chris t 9 
as consisting in loving God, and making this love the actuat- 
ing principle of universal practical benevolence and good will 

to 



6 4 

to our fellow men. — « Thou shale love the Lord thy God, with 
all thy heart, and with all thy soul, and with all thy mind" — 
and - Thou shalt love thy neighbour as thyself. On these two 
commandments, hang all the law and the prophets." 

I venerate these heavenly precepts, although I cannot receive 
many things recorded in the volume of the Old and New Testa- 
ment. I endeavour to discriminate, and do not rashly reject the 
whole. In these memorable expressions, we have a truly com- 
prehensive system of pure morality, which is indeed the essence 
of true religion. 

Page 56. — [A more strict and comprehensive morality, consis- 
tent with the precepts of practical religion.] 
It would be promotive of real advantage to mankind, if a 
_pure, enlightened, and scrupulous morality were more general- 
ly considered as the foundation of religion — and if people were 
taupht to consider religion not as consisting in a belief of theo- 
logical dogmas, or an adherence to forms. A very lax morali- 
ty has been the consequence of the system, which has too com- 
monly prevailed; and many of the strenuous supporters of re- 
puted orthodoxy of opinions, have satisfied themselves with* 
«reat laxity of practice as to pure morals. 

The object which I feel nearest my heart to promote, is a 
correct morality founded on the true principles of piety and vir- 
tue, such as we should always find to'operate as a check in re- 
gulating our intercourse with -mankind ; and whose precepts 
should be a guide to us in every action of our lives. If this 
comprehensive morality prevailed, selfishness, and the long 
train of passions would be removed, which now, sometimes 
under the mask, of hypocrisy, and sometimes without it, disturb 
the peace of mankind, and instead of that system of fraud, 
which causes man in various ways to prey on man, mutual confi-. 
dence would be restored. It would restrain not only the gross- 
er vices, but also the errors of conduct, which, though acknow- 
ledged 



65 

lodged to be wrong, are yet too frequently indulged in with 
complacency. 

I at times please myself in the hopes, that my wishes for the 
amelioration of the state of man will not prove visionary ; but 
I believe if the prospects of substantial reform are ever realised, 
an entire, new mode in the manner and the terms of giving in- 
struction must precede. I trust the time will come, that the ge- 
nuine principles of religion, as consisting in an amended and rec- 
tified morality will be more fully published to the world, by disin- 
terested advocates for its propagation. Many teachers now have 
a selfish interest in upholding systems, from which they derive 
consequence and emolument. If pure morality prevailed, this 
hurtful tendency to selfishness would be done away in every 
class; and errors would not be upheld for the sake of the profit 
extracted from them. 

If we made it our endeavour to do what is right on the broad 
scale, without looking too much to present advantages, it would 
have a tendency to do away selfishness ; and acting justly in 
the strict sense of the word, in our several relations, would go 
far to produce a spirit of peace in ourselves* The effects would 
probably reach to others, with whom we are connected ; and 
by such means much mutual provocation would be avoided. 

I admit the liability of man continually to err, from the vio- 
lence of his passions ; and that therefore watchfulness, and an 
earnest struggle, are necessary as a counterpoise— but with all 
the draw- backs from the weakness of human nature, the bene- 
fits of a corrected morality are, in my apprehension, incalculable. 

I hope these hints may draw some to reflect more seriously 
on this matter, Perhaps, at a future time, 1 may venture to give 
to the public some additional observations, more particularly 
expressive of my ideas, relating to this interesting subject. 

I In 



66 

In drawing towards a conclusion, I anticipate an objection 
that may probably be made — that my aim in the foregoing pa- 
ges has been entirely to pull down — to raise doubts, without 
bringing forward any thing like certainty. I answer, that I 
write according to my present knowledge or apprehension. 
In expressing my thoughts, I had no settled plan. I wrote from 
my present view of things ; and if I should hereafter see occasi- 
on either to extend my views or alter my sentiments, I hope I 
shall be willing to do it. I object to the old systems, as ex- 
tremely defective in many important respects ; yet I have form- 
ed no new system. I think it most conducive to the interest* 
of truth, to keep my mind open to further convictions, and to 
recommend it to my readers to do the same. 

In the search after truth, it is necessary to guard against de- 
termining beforehand, what shall be the result of the enquiry, 
or how far we shall go • nor should we give way to unprofi- 
table fears, that this enquiry may lead us too far from common- 
ly received opinions. If the enquiry be conducted on serious 
principles, with becoming caution and diffidence of our abilities 
to make the discovery, we ought to be willing to follow truths, 
wherever we may be convinced it appears. 

While we admit the fallibility of cur judgment, we must 
also bear in mind, that men of high authority may also have 
• failed to discover what is right in every particular ; and that 
therefore it is unsafe to admit them as guides in all things. «« Great 
men are not always wise, neither do the aged always under- 
stand judgment " and it is possible to err as much in leaning 
to the judgments of others, as in depending upon our own 
judgment. 

I think the subjects brought under review £n -this pamphlet, 
are of great importance ; and if objects were rightly estimated 
according to their value, they w T ould obtain more general conside- 
raU'c fcLan is now the case; because mistaken ideas concern- 
in z 



6 7 

ing them have a powerful influence over our conduct. I know 
that opinions, however well founded, are of no weight, if they 
are unaccompanied by right practice ; but we should be care.* 
ful that errors in opinion should not be brought to justify er- 
rors of conduct, any more than that right opinions should be 
held as substitutes for right conduct. A due medium ought 
to be observed, between the indolent indifference to opinions, 
whether they are right or wrong, and the endeavour to exalt 
opinions as being more essential than practice. When I speak 
of their relative importance, I wish to be understood in this 
sense> as recommending neither indifference to them, nor too 
great a reliance on them ; for a tendency to the latter has often 
produced fierce contentions, which have proved destructive to 
the real interests of religion. While on the other hand, in the 
present situation of things, the minds of too many are criminally 
absorbed, in the over anxious pursuit of gain or of pleasure ; 
and from these causes they are sunk into a state of apathy and 
listlessness with regard to the earnest enquiry, by what rules 
their conduct, in every instance of life, should be regulated, in 
order that they may faithfully fulfil the comprehensive duties of 
4t doing justly, loving mercy, and walking humbly." 

I cannot but consider it as criminal to devote too much of 
our attention to the sordid pursuit of gain, or the intoxicat- 
ing allurements of pleasure; both of which I think aretqually 
prejudicial to the acquiring and cherishing of proper (^posi- 
tions of mind, to enquire after., and to discharge our sevei^l du- 
ll 
ties. 

If the mind is too much occupied in either of those pursuits, 
many selfish passions will be engendered* and hurtful habits 
formed, which will incapacitate us from experiencing those tem- 
pers bei^ produced in us, which are the solid foundation of the 
christian virtues, It appears to me to be an important truth, 
very necessary to be frequently inculcated, that, from various 
causes, the minds of many are too much engrossed with wordly 

cares* 



68 

cares, to the injury of their finer feelings. I tliiak this error 
has not in general been sufficiently pointed out, nor seen in its 
proper light. Therefore, although the remark may be abrupt- 
ly introduced, I think it best to make it in this place, and ear- 
nestly to press it upon the consideration of all whom it may 
concern, that there are higher and more important employment! 
for beings such as man, than to have almost the entire bent of 
their faculties turned to such pursuits. 

To provide for our necessary accommodation in this life, is a 
duty; but it is only a secondary duty, and should not usurp tht 
place of our primary duties — « our being's end and aim." If 
•we reduced our desires to proper bounds, our wants would be 
few. 

The proper business of life is to regulate our passions, reform 
our hearts, and struggle to subdue the propensities to evil, as 
beings, who look forward to a better inheritance beyond the 
grave, and who consider this world only as a lower link in the 
scale of existence, appointed for us as a place of trial, by the 
Almighty Creator of the universe ; and in the boundless space 
of whose creation, this world is but as a speck. I wind up 
these remarks, with feelings of humble awe, arising from these 
considerations, and of unfeigned good will towards all of every 
nation and country, however divided into sects, or diversified by 
outward appearance. 

It is impossible, in the present state of the world, that all will 
think alike ; but where we cannot join in sentiment, let us che- 
rish a disposition to mutual forbearance. Let us endeavour 
after uniformity in acts of kindness and benevolence to our fel- 
lows ; but with regard to creeds and opinions* where a diversi- 
ty prevails, let us charitably agree to differ. 

If any think I have expressed myself harshly in any of my 
remarks, I can with sincerity say, that I had no intention to 

do 



€ 9 

do so. However I may differ in sentiment from many, I feel 
a disposition to follow after peace with all men. I dislike war> 
and I equally disapprove of the asperities of controversy. I 
desire not to give offence to any ; but I think it would be 
shrinking from a duty to suppress my sentiments from a cow- 
ard's fear of giving offence. A conscientious mind cannot so 
easily give up the result of earnest enquiry. Such a search cost 
much anxiety, and ought not to be parted with in compliance 
with popular prejudices, often arising from persons much en- 
grossed with other pursuits, and who have not deliberately and / 
calmly enquired for themselves, but have hastily adopted the 
popular opinions without examination. If any let in resent- 
ment against me on account of my freely telling my sentiment 
I must bear their reproaches. I desire to do it patiently. I 
know it is my duty to do so, whether I may come up in the prac- 
tice of it or not. The holy pattern of christian purity « when 
he was reviled, reviled not again, and when he suffered, tnreat- 
ened not ;" and this disposition I recommend to be sought after 
by all who may speak or write on religious subjects. In this 
let us endeavour to agree, notwithstanding we may widely differ 
on other points. 



THE ENS. 



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